Nirayavaliyao

Author(s): A S Gopani, V J Chokshi
Publisher: Gurjar Granthratna Karyalay
Catalog link: https://jainqq.org/explore/020505/1

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निम्नद्यपादयमेषु अट्टमनचमंगभूयाथो
जिग्यावलियाओ
ए. एस. गोपाजी एन्ड बी. जे. चोकशी.

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THE NIRAYAVALIYAO The Last Five Upangas of the Jain Canon
निग्गं थपावयणेसु चरिमपंचोवङ्गभूयाओ
निरयावलियाओ
Edited With Introduction, Translation, Notes, Glorsary
Appendices and Critical foot-notes
By
A. S. Gopani, M.A. V.J. Chokshi, B.A. (Hons.) Ardha-Magadhi Teacher Dakshina Fellow:Ardha-Maga
Baroda College : &: dhi, Gojarat College: 1931-32 Baroda.
Ahmedabad.
1934

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: Published by : Sambhubhai Jagshi Shah. Gurjar Grantha Ratna Karyalaya Gandhi Road ... Ahmedabad.
Text Printed by
Translation Printed by Mulohandbhai Trikamlal Patel Manilal Chhaganlal Shah at the
at the Suryaprakash P. Press
Vir vijaya P. Press Pankore Naka : Ahmedabad, Kalupur Tankshal, Ahmedabad

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Contents.
Subject .
Page II Foreword . . . . . v - vi III Introduction . . . vii - xvi III Nirayåvaliyło
Section 1. . . . 1 - 29 Section II . . . . 30 - 33 Section III . . . . 34 - 60 Section IV . . . . 61 - 65
Section V. . . . 65 - 78 IV Appendix I (adjarfera sart:) 75 - 100
V Appendix II (HTTIJ Farfcadia) 101 - 114 VI Notes . . . . . 116 - 152 VII Translation . . . . 1 to 140 VIII Glossary . . . . 1 to 48

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Foreword.
It is a matter of considerable delight to me that within a fortnight I am required to write two forewords to two of the important sacred books of the Jains. The Nirayãvaliyão constitutes the group of the last five Upãngas of the Jain Canon. There was felt for a long time a great necessity to promote the study of such Upanga works as were instructive and interesting to the students of Ardha-Magadhi and it was with this view that the Upãnga books were prescribed for the University Examinations There were undertaken different editions by different scholars and I am glad to remark that Nirayã valiyão also had adequate attention paid to it.
The collaboration of two young scholars of Ardha-Mågadhi Mr. Vadilal J. Chokshi B. A. (Hons.) and Mr. Amritlal S. Gopani M.A. in bringing about the present edition has been a very happy feature indeed and the editors have been able to bring about a

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vi ]
Foreword.
valuable critical edition of the bock. The English rendering has made the book very intelligible to the University First Year Arts students who would give it a warm welcome.
Gujarat College,] Ahmedabad. 5-10-1934
The undersigned takes this opportunity of expressing his sense of deep satisfaction at the fact that young ArdhaMagadhi graduates are coming forward to undertake editions of several books of the Jain Literature. There will be had within a short time now a deep thorough going comparative study of the Jain Religion and philosophy by graduates of the Bombay University conversant with the critical methods of the West and there will be available independent original epitomes and treatises on Jainism over and above editions of the old Agama and non-Agama texts.
mere
K. V. Abhyankar, Professor of Sanskrit and Ardha-Magadhi.

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Introduction.
We feel much pleasure in announcing the publication of this volume Nirayávaliyão. A word for The first section of it was the most formerly edited by Dr. S.
Warren in the year 1879. Later it was followed by the edition of Rai Bahădur Dhunpatsing (with Chandrasuri's commentary and a Gujarati Gloss in 1885 ), and the Āgamodaya Samiti edition of Surat ( also with Chandrasuri's commentary, in 1922 ). After that it was very recently edited by Prof. Dr. P. L. Vaidya of Poona

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viii]
Introduction. in 1932. One more edition of it has also been published by Shree Jain Dharma Prakãsh Sabhã of Bhavnagar. All these editions have been of more or less use to us while preparing this edition, especially the edition of Prof. Dr. P.L. Vaidya, and for this, therefore, we are very thankful to their respective editors.
Besides the text we have attached to it full qui atfefTESTT:, exhaustive and lucid notes, a glossary and a literal and complete English translation of the whole text which the F. Y. A. students find very useful and nece. ssary for their study. In order to satisfy this need of the students every care has been taken to see that the reading of the translation and notes makes the understanding of the text easy and intelligible. There is a second reason also for writing the translation. It is the translation of one of the most Sacred Books of the Jains (one of the eleven Angas) and would therefore enable the English knowing gentlemen to be familiar with the book even without the knowledge of the Prakrit language and with this aim in view we have tried to bring in our translation the

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Introduction.
(1x spirit of the original Prakrit texts as far as it was possible for us to do so, and we hope that it will certainly fulfil the purpose with which it is written. Some useful and critical foot-notes throwing light on the various important technical terms of Jainism have also been added at the foot of the translation in order to fascilitate their understanding, and this will also help much towards the understanding of the text. For the purpose of the knowledge of
the general reader and for The Ethical and the purpose of the critical Social Importance study of a student there has of the Book. been given below in a nut
shell the teaching of this important Agama book.
The whole volume Nirayī valiyão has been divided into five sections each of the first four containing ten lectures and the last twelve.
The first lecture of the first section deals with the story of Kila. Though Kuniya plays
an important part in the story First Section. yet Kāla appears to be the

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Introduction. hero. In the Rahamusala Battle he sided the party which fought for an unrighteous cause. And what was the result ? The endless miseries of hell. Thus undertaking a thing-even entering into a war-for an unrighteous cause brings the miseries of hell. There is a loud cry now a days. against the evils of war.'What a great benifit would be achieved if the modern rulers and states were to keep in their minds such an important lesson which tells us of the evil fruits of entering into war for unfair causes! Some would call this a principle of religion and mythology but not of practical politics. But beware! one day or the other the world will have to accept such noble principles of religion and philosophy if it wants universal peace and happines. Even the Leagues of Nations have proved failures and they would succeed in achieving their aims only if they direct their attention to such high principles, which, if once put into practice, are sure to prove sound principles not of religion and philosophy alone but even of practical politics as well. This principle embodied in such sacred books of the Jains indicates

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Introduction.
[ xi
that religion and practical politics are not two antagonistic things but that they are the wheels of the same chariot of the World-Civlization. And is not the great Indian national struggle for independence based upon such excellent principles-fighting for a righteous cause, being haressed and killed by the enemy but not haressing or killing him ? Let us hope that this experiment carried on such sound principles will prove true and successful one day showing, that the principles of Jainism and other great religions of the world are but beaconlights to the world that needs peace and happiness. May the students of Jainism studying these principles in colleges carry the same with them abroad.
The remaining nine lectures of this section are merely the replica of the first lecture and need no comments.
Second Section.
The second section is comparatively short (all the ten lectures running on the same plan). It emphaimportance of the religious life of a monk who practises severe penance of mortification for twelve long years.
sizes the

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xii)
Introduction.
and who ultimately practises one of the main Anasanas or religious deaths (for which vide foot-note on p. 55 of the translation ). Such a religious life leads to heaven and thence to liberation.
The first two lectures of the third section emphasize the same thing as the last
section and tell us nothing "Tbird Section. more. The third lecture seems
to have been intended to show the superiority of the Jain Vows of Renunciation over the Brahmanic Vows of asceticism; and this is done more effectively by the introduction of a god-a supernatural element which is meant to convey home to the readers the supreme importance of the Jain Vows over all other vows by implying that even a god testified to it by emphasizing it to Somila, wh), therefore, though perverted to Brahmanism in the beginning, became a convert to Jainisın in the end and got liberation. Such supernatural elements are often introduced very successfully by Shakespeare in his dramas to emphasize certain facts or principles and it is, there. fore, to the great credit of the ancient Jain

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Introduction.
| xiii writers—the Sûtrakaras—who have used this supernatural element with as great a success as that prince of poets. Other great Indian writers of old are also not lacking in this capacity of that genius though none can surpass him. This lecture also gives eventually a lot of information about the various kinds of Brahmin ascetics in ancient times and their modes of living. It is important from a historical point of view as it tells us something about the Brahmanical religious practices current in the 6th century B. C. It also gives us some idea about the planets in Jainism which, according to Jain mythology, are real living beings who enjoy the fruits of their own good or evil deeds.
The fourth lecture of this section is also interesting from a social as well as a religious point of view. It tells us about the well-known craving of Indian women for children (preferably sons) which existed in India even as early as the 5th or the 6th century B.C. We got a similar information in Vivigasuyam, Book I, Lect. 7. (Vide p. ix of the Introduction to the translation of that book published by V. J. Chokshi

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xiv]
Introduction,
in 1933). This lecture, however gives us the Jain point of view. It tells us that this desire of Indian women is merely a mad craving. The gift of children depends upon one's religious merits. Propitiating gods or goddesses or trying any other means won't bring children. Rather, from a Jain point of view doing such things is a sin and produces a bad result. Religious practices are the only means of getting out of all such worldly worries and troubles. And even these religious practices are to be done not with a view to satisfy that craving but simply to accumulate merit. An if even then that craving is not sastisfied one is not to mind it but neglect it and become more and more engrossed in those practices thinking that 'very strong are the fetters of Karma with.which one is bound.'
The Remaining six lectures run on parallel lines as the previous ones.
The first lecture of the fourth section deals

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Introduction.
(XV with the story of Bhútál which seems to have
been intended to emphasize the Fourth Section belief of Jainism in the careful
use of water which according to it is possessed of life (Sachitta). Cold water itself constitutes life and every moment innumerable other subtle 'jivas' are born and die in it. The use of such water is an act of great sin in Jainism. Strongly heated water can be used after being made cold only for a limitad period of time after which that also becomes 'sachitta.'
Lord Mahavira was aware that such strict rules could not be easily followed by the householders. Henoe they are prescribed strictly for the monks and nuns and in a less stringent form for the householders who are advised to use water as dearly as ghee. The remaining nine lectures run on parallel lines.
The fifth section, like the second section, (all the lectures running on parallel lines)
emphasizes the importance of Fifth Section. the religious life of a Jain
monk who has to suffer various hardships and troubles such as nackedness,

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xvi]
Introduction.
getting oneself bald-shaved, never taking a bath, not cleansing the teeth, not keeping an umbrella, not wearing shoes, keeping a wooden bed, getting hair plucked out with hand, celebacy, going to the house of others for getting alms, suffering with equanimity 'getting good alms' or 'getting no alms' and bearing patiently the hardships and troubles given by ignorant people. With this high and noble teaching ends this section and with it ends this entire volume.
Our thanks.
Before
closing this short introduction we render our sincere thanks to
our worthy guru prof. K. V. Abhyankar M A. of the Gujarat College for kindly writing a foreword to the present volume. Our thanks are also due to Sambhubhai Jagshi Shah proprietor Gurjar Grantha Ratna Karyalaya, Ahmedabad, for kindly undertaking the publication of this volume.
>
V. J. Chokshi. & A. S. Gopani. 5 October, 1934.
Ahmedabad.

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॥निरयावलियाओ॥

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॥ निरयावलियाओ॥
[कप्पिया]
तेणं कालेणं तेणं समरणं रायगिहे नामं नयरे होत्था । रि। गुणसिलए चेइए । [वण्णओ] । असोगवरपायवे । पुढविसिलापट्टए ।
तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स अन्तेवासी अज्जसुहम्मे नामं अणगारे जाइसंपन्ने, जहा केसी [जाव] पञ्चहिं अणगारसएहिं सद्धिं संपरिखुडे, पुव्वाणु- 5 पुटिव चरमाणे, जेणेव रायगिहे नयरे, [जाव] अहापडिरूवं "उग्गह ओगिण्हित्ता संजमेणं, [जाव] विहरइ । परिसा निग्गया । धम्मो कहिओ । परिसा पडिगया ॥
तेणं कालेणं तेणं समएणं अज्जसुहम्मस्स अणगारस्स अन्तेवासी जम्बू नामं अणगारे समचउरंससंठाणसंठिए,10 [जाव] संखित्तविउलतेउलेस्से अज्जसुहम्मस्स अणगारस्स अदूरसामन्ते उडूंजाणू, [ जाव ] विहरइ । तए णं से जम्बू जायसड़े, [जाव ] पज्जुवासमाणे एवं वयासी। " उवङ्गाणं भन्ते समणेग, जाव संपत्तेणं के अढे पन्नत्ते?" ॥

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४
निरयावलियास
" एवं खलु, जम्बू, समणेणं भगवया, [ जाव ] संपतेणं एवं उवङ्गाणं पञ्च वग्गा पन्नत्ता । तं जहा निरर्यावलियाओ, कप्पवडिसियाओ पुष्कियाओ, पुष्कचूलियाओ, वहिदसाओ "
39
3
15
5
"जइ णं, भन्ते, समणेणं, जाव संपत्तेण उवङ्गाणं पञ्च वग्गा पन्नता, तं जहा - निरयावलियाओ [जाव] वहिदसाओ, पढमस्स णं, भन्ते, वग्गस्स उवङ्गाणं निरयावलियाणं समणेण भगवया, जाव संपत्तणं कइ अज्झयणा पन्नत्ता ? " 11
८८
एवं खलु, जम्बू, समणेणं, [ जाव ] संपत्तेर्ण उवङ्गाणं 10 पदमस्स वग्गस्स निरयावलियाणं दस अज्झयणा पन्नता तं जहा
काले सुकाले महाकाले कण्हे सुकण्हे
तहा महाकण्हे वीरकण्हे य बोद्धव्वे । रामकण्हे तहेव यपि उ सेणकण्हे नवमे, दसमे महासेणकण्हे उ" ॥
" जइ णं, भन्ते, समणेण [जाव] संपत्तेर्ण उवङ्गाणं पढमस्स वग्गस्स निरयावलियाणं दस अज्झयणा पन्नता, पढमस्स णं, भन्ते, अज्झयणस्स निरयावलियाणं सममेणं [ जाव ] संपत्तेर्ण के अड्डे पन्नते ? " ॥ "एवं खलु, जम्बू”
20
तेणं कालेणं तेणं समरणं इहेव जम्बु दीवे दीवे भारहे वासे चम्पा नामं नयरी हात्था | रिद्ध। पुण्णभद्द चेइए । तत्थ णं चम्पाए नयरीए सेणियस्स रन्नो पुत्ते चेल्लणार देवीए अत्तर कूणिए नाम राया होत्था । मया । तस्स णं कूणियस्स रन्नो पउमावई नामं देवी होत्था, सोमाल° [जाव]
०

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पढमो वग्गो
विहरइ । तत्थ णं चम्पाए नयरोष सेणियल रन्नो भज्जा कूणियस्म रलो चुल्लुमाउया काली नाम देवी होत्था, सोमाल' [जान] सुरूवा । तीसे णं कालोए देवीए पुते काले नाम कुमारे होत्था, सोमाल° [जाव] सुरुबे॥
तए णं ले काले कुमारे अन्नया कयाइ तिहिं दन्तिसह- 5 स्सेहिं, तिहिं रहसहस्सेहिं, तिहिं आलसहस्सेहि, तिहिं मणुयकोडीहिं, गरुलवूहे एकारसमेणं खण्डेणं कमिएणं रन्ना सद्धिं रहमुललं संगाम ओयाए ।
तए पतीसे कालीए देवोष अन्नया कयाइ कुडुम्बजामरियं जागरमाणीह अयसेयारूचे अज्झथिए [ जाव ] समुप्प-10 जित्था-एवं खलु मम पुत्ते कालकुमारे तिहिं दन्तिसहस्सेहिं [जाव] ओयाए । से, मन्ने, किं जइस्ला ? ना जइ. स्सइ ? जोविरल : नो जीविस्लाइ ? पराजिणिस्सइ ? नो पराजिणिस्ताइ काले कुमारे अई जीवमा पासिज्जा?" ओहयमण° [जाव] झियाइ ।
15
तेणं बालगं तेणं समलग समगे सायं महावीरे समोसरिए । परिसा लिग्गया । तए तोले कालाए देवीए इमोसे.. कहायलद्धद्वार समाणोए अयमेयारूये अज्झस्थिए, जाव) समुपज्जित्था----"एवं खलु, समणे भगवं पुत्राणुपुलिंब जाक बिहराइ । तं महाफल खलु तहारूकाणं [जाव विउलस्त20 अट्ठस्स गणकार । तं गच्छामिणं समज, [जाव पज्जुवासामि, इमं पयारूवं वागरणं पुच्छिस्सामि” त्ति कट्ट एवं संपेहेइ । २ कोडुस्बियपुरिसे सद्दावेइ । २ एवं वयासी

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निरयावलिवासु "खिप्पामेव, भो देवागुप्पिया, धम्मियं जाणप्पवरं जुत्तामेव उवहवेह" । उववित्ता [जाव] पञ्चप्पिणन्ति ।
तए णं सा काली देवी पहाया कयबलिकम्मा [जाव] अप्पमहग्घाभरणालंकियसरीरा बहूहिं खुज्जाहिं [जाव] मह5 त्तरगविन्दपरिक्खित्ता अन्तेउराओ निग्गच्छइ । २ जा जेणेव बाहिरिया उवट्ठाणसाला, जेणेव धम्मिए जाणप्पवरे तेणेव उवागच्छइ । २ धम्मियं जाणप्पवरं दुरूहइ । २ नियगपरियालसंपरिखुडा चम्पं नयरि मझमज्झेणं निग्गच्छइ । २
जेणेव पुण्णभद्दे चेइए, तेणेव उवागच्छइ । २ छत्ताईए [जाव] 10धम्मियं जाणप्पवरं ठवेइ । २ धम्मियाओ जाणप्पवराओ
पञ्चोरुहइ । २ बहूहिं जाव खुज्जाहिं विन्दपरिक्खित्ता जेणेव समणे भगवं महावीरे, तेणेव उवागच्छइ । २ समणं भगवं महावीरं तिक्खुत्तो वन्दइ । ठिया चेव सपरिवारा सुस्सू
समाणी नमसमाणी अभिमुहा विणएणं पञ्जलिउडा पज्जु15वासइ ।
तए णं समणे भगवं [जाप] कालीए देवीए तीसे य महइमहालियाए, धम्मकहा भाणियव्वा, [जाव] समणोवासए वा समणोवासिया वा विहरमाणा आणांए आराहए भवइ ।
तए णं सा काली देवी समणस्स भगवओ महावीरस्स 20अन्तियं धम्मं सोचा निसम्म, [जाव] °हियया समणं भगवं तिक्खुत्तो, एवं वयासी-“एवं खलु, भन्ते, मम पुत्ते काले कुमारे तिहिं दन्तिसहस्सेहिं [जाव रहमुसलं संगामं ओयाए । से णं, भन्ते, किं जइस्सइ ? नो जइस्सइ, [जाव] काले णं कुमारे अहं जीवमाणं पासिज्जा ? ॥ ..

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पढमो वग्गो "काली” इ समणे भगवं कालिं देविं एवं क्यासी "एवं खलु, काली, तव पुत्ते काले कुमार तिहिं दन्तिसहस्सेहि [जाव] णिएणं रन्ना सद्धिं रहमुसलं संगामं संगामेमाणे हयमहियपवरवीरघाइयणिवडियचिन्धज्झयपडागे निरालोयाओ दिसाओ करेमाणे चेडगस्त रन्नो सपक्खं सपडि दिसिं 5 रहेणं पडिरहं हव्वमागए । तए णं से चेडए राया कालं कुमारं एज्जमाणं पासइ । २ आसुस्ते [जाव] मिसिमिसेमाणे धणुं परामुसइ । २ उसु परामुसइ । २ वइसाहं ठाणं . ठाइ । २ आययकण्णाययं उसुं करेइ । २ कालं कुमारं एगाहच्चं कूडाहच्च जीवियाओ ववरोवेइ। तं कालगए णं, काली,10 काले कुमारे, नो चेव णं तुमं कालं कुमारं जीवमाणं पासिहिसि" ॥
तए णं सा काली देवी समणस्स भगवओ अन्तियं एयमहूँ सोच्चा निसम्म महया पुत्तसोधणं अप्फुन्ना समाणी परसुनियत्ता विव चम्पगलया घस त्ति धरणीयलंसि सव्व-15 ङ्गेर्हि संनिवडिया । तए णं सा काली देवी मुहुत्तन्तरेण आसत्था समाणी उठाए उठेइ । २ त्ता समणं भगवं वन्दइ, नमंसह । २ एवं वयासी-"एवमेयं भन्ते, तहमेयं भन्ते, अवितहमेय भन्ते, असंदिद्धमेय मन्ते, सच्चे णं भन्ते, एसमढे, जहेयं तुब्भे वयह" त्ति कट्ट समणं भगवं वन्दइ नमसइ 120 २ तमेव धम्मियं जाणप्पवरं दुरूहइ। २ जामेव दिसिं पाउब्भूया तामेव दिसिं पडिगया ॥
__ "भन्ते" त्ति भगवं गोयमे [जाव] वन्दइ नमसइ, २ एवं वयासो-"काले णं, भन्ते, कुमारे तिहिं दन्ति सहस्सेहि

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निरयावलियासु जाव रहमुसलं संगाम संगामेमाणे चेडएणं रना एगाहच्चं कूडाहचं जीवियाओ ववरोविए समागे कालमासे काल किच्चा कहिं गए, कहिं उववन्ने ? " |
“गोयमा" इ समणे भगवं गोयमं एवं वयासी-“एवं 5 खलु, गोयमा, काले कुमारे तिहि दन्तिसहस्तेहि जीवियाओ ववरोविए समाणे कालमासे कालं किच्चा चउत्थीब पङ्कप्पभाए पुढवीर हेमामे नरगे दससागरोवमठिइपसु नेरइएसु नेरइयत्ताए उववन्ने"
"काले ण, भन्ते, कुमारे केरिसरहिं भोगेहिं केरिसएहिं 10आरम्भेहिं केरिसएहि समारम्भेहिं केरिसएहिं आरम्भसमारम्नेहिं केरिसरहिं संभोगेहिं केरिसएहिं भोगसंभोगेहिं केरिसेण वा असुभकडकम्मपन्भारेणं कालमाले कालं किच्चा चउत्थीए पप्पभाए पुढवोए जाव नेरइयत्तार उववन्ने ?"
"एवं खल्लु, गोयमा" 15 तेणं कालेण तेणं समएणं रायगिहे नामं नयरे होत्था, रिद्धस्थिमियसमिद्धे । तत्थ णं रायगिहे नयरे सेणिम नाम राया होत्था, महया' । तस्ल सेणियस्स रन्ना नन्दा नाम देवी होत्था, सोमाला' [जाब] विहरइ । तस्स णं सोणियस्ल
रन्नो नन्दाए देवोर अत्तए अभए नालं कुमारे होत्था, सोमाले° 20[जाव] सुरूवे, सामदाणभेयदण्ड°, जहा चित्तो, [जाब रज्जधुराए चिन्तए यावि होत्था । तस्स थे लेणियस्त रन्नो चेल्लुणा नाम देवी होत्था, सोमाला [जाव विहरइ ।
तए ण सा चेल्लणा देवी अन्नया कयाइ तसि तारिसयंसि वासघरंसि जाय सीहं सुमिणे पासित्ताणं पडिबुद्धा, जहा 25पभावई, [जाव] सुमिणपाढगा पडिविसज्जिया, जाव चेलणा

Page #26

पढमो वग्गो से वय पडिच्छित्ता जेव सए भवणे, तेणेव अणुपविट्ठा ।।
तर अंतीसे घेल्लणार देवीए अक्षया कयाइ तिर्ह मासाणं बहुपडिपुराणं अथयारूवे दोहले पाउनूए-“ धनाओ णं ताओ अम्मया मो. [ जाव ] जम्मजीवियफले जाओ णं सेणियस्स रन्नो उयरवलोमंसेहिं सोल्लेहि य तलिएहि य 5 भजिएहि य मुरं च [जाव] पसन्नं च आसाएम णिओ जाव परिभाएमाणीओ दोहलं पविणेन्ति' । तए णं सा चेखुणा देवी तंसि दोहलंसि अविणिज्जमाणंसि लुक्का भुक्खा निम्मंसा ओलुग्गा ओलुग्गसरीरा निन्तेया दीणविमणवयणो पण्डुइयमुही ओमन्थियनयणवयणकमला जहोचियं पुष्फवत्थगन्ध-10 मल्लालंकारं अपरिभुञ्जमाणी करतलभलिय व्ब कमलमाला ओहयमगसंकप्पा [जाव] झियाइ ॥
तष णं तीसे चेल्लणाए देवीए अङ्गपडियारियाओ चेल्लणं देवि सुक्कं मुक्खं [जाव] झियायमाणिं पासन्ति २ जेणेव सेणिए राया तेणेव उवागच्छन्ति २ करयलपरिग्गहिथं सिर-15 सावत्तं मत्था अञ्जलि का सेणिय रायं एवं वयासी-“एवं खलु, सामी, बेल्लगा देवो, नयाणामो, केणइ कारणेणं लुक्का भुक्खा जाब शिया" ॥
तए सेणिराया तासि अङ्गपडियारियाणं अन्तिए एयम सोचा निसम्म सत्र संमन्ये समाणे जेगेव चेल्लणा20 देवी, तेणेव उवागच्छइ । २ चेलगं देवि तुक्कं भुखं [जोव] झियायमाणि पासित्ता एवं वयासी-" किं णं तुमं, देवाणुप्पिए, सुका भुक्खा जाव झियासि ? "
तपणं सा चेल्लणा देवी सेणियस्स रन्नो एयमढ़ नो। आहाइ, नो परियाणार, तुसिणीया संचिठ्ठह ।
25

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१०
निरयावलियासु
- तए णं से सेणिए राया चेल्लणं देविं दोच्चं पि तच्चंपि एवं वयासी - किं णं अह देवाणुप्पिए, एयमहस्स नो अरिहे सवणयाए, जं णं तुमं एयम8 रहस्सी करेसि ?"
तए णं सा चेल्लणा देवी सेणिएणं रना दोच्चं पि 5 तच्चं पि एवं वुत्ता समाणी सेणियं रायं एवं वयासा-"नस्थि णं, सामी, से केइ अढे, जस्स णं तुब्मे अणरिहा सवणयाए, नो चेव णं इमस्ल अस्स सवणयाए । एवं खलु, सामी । ममं तस्स ओरालस्स [जाव] महासुमिणस्स तिण्हं मासाणं
बहुपडिपुण्णाणं अयमेयारूवे दोहले पाउब्भूए 'धन्नाओ णं 10ताओ अम्मयाओ, जाओ णं तुम्भं उयरवलिमंसेहिं सोल्लएहिं य [जाव दोहलं विणेन्ति' । तए णं अहं, सामी, तसि दोहलंसि अविणिज्जमाणंसि सुक्का भुक्खा जाव झियामि " ॥
तए णं से सेणिए राया चेल्लणं देवि एवं वयासी-"मा णं तुमं, देवाणुप्पिए, ओहय [जाव] झियाहि । अहं णं तहा 15जत्तिहामि जहा णं तव दोहलस्स संपत्ती भविस्सइ" त्ति कट्ट चेल्लणं देवि ताहिं इट्ठाहिं कन्ताहिं पियाहिं मणुन्नाहिं मणामाहिं ओरालाहिं कल्लाणाहिं सिवाहिं धन्नाहिं मङ्गल्लाहिं मियमहुरसस्सिरीयाहि वग्गुर्हि समासासेइ । २ चेल्लणाए
देवीए अन्तियाओ पडिणिक्खमइ । २जेणेव बाहिरिया उव20ठाणसाला, जेणेव सीहासणे, तेणेव उवागच्छइ, २ त्ता
सीहासण वरंसि पुरत्थाभिमुहे निसीयइ, तस्स दोहलस्स संपत्तिनिमित्तं बहूहिं आएहिं उवोएहिं य, उप्पत्तियाए य वेणइयाए य कम्मियाए य परिणामियाए य परिणामेमाणे २ तस्स दोहलस्स आयं वा उवायं वा ठिई वा अविन्दमाणे 25ओहयमणसंकप्पे [जाव ] झियाइ ।

Page #28

पढमो वग्गो इमं च णं अभए कुमारे एहाए [जाव सरीरे सयाओ गिहाओ पडिणिक्खमइ । २ जेणेव वाहिरिया उवठाणसाला, जेणेव सेणिए राया, तेणेब उवागच्छइ, सेणियं रायं ओहय° [जाव झियायमाणं पासइ, २ एवं वयासी-" अन्नया णं, ताओ. तुम्मे ममं पासित्ता हा [जाव] हियया भवह, किं णं, ताओ, 5 अज्ज तुम्मे ओहय° [जाव] झियाह ? तं जइ णं अहं, ताओ, एयमहस्स अरिहे सवणयाए, तो णं तुब्भे मम एयमढें जहा. भूयमवितहं असंदिद्धं परिकहेह, जा णं अहं तस्स अट्ठस्स अन्तगमणं करेमि" ॥
तए णं से सेणिए राया अभयं कुमारं एवं वयासी-10. " नत्थि शं, पुत्ता, से केइ अढे, जस्स णं तुम अणरिहे सवणयाए । एवं खलु, पुत्ता! तव चुल्लमाउयाए चेल्लणाए देवीए तस्स ओरालस्स [जाव] महासुमिणस्स तिण्हं मासाणं वहु. पडिपुण्णाण, [जाव] जाओ णं मम उयरवलीमसेहिं सोल्लेहि य [जाव] दोहलं विणेन्ति । तए णं सो चेल्लणा देवी तंसि15 दोहलंसि अविणिज्जमाणंसि सुक्का [जाव] झियाइ । तए णं अहं पुत्ता, तस्स दोहलस्स संपत्तिनि मित्त बहुहिं आएहिं य [जाव] ठिई वा अविन्दमाणे ओहय° [जाव झियामि" ॥
तए णं से अभए कुमारे सेणियं रायं एवं वयासी-"मो णं, ताओ, तुम्मे ओहय° [ जाव ] झियाह, अहं णं, तहा20. जत्तिहामि, जहा णं मम चुल्लमाउयाए चेल्लणाए देवीए तस्स दोहलस्स संपत्ती भविस्सइ ” त्ति कट्ट सेणियं रायं ताहि इट्ठाहिं [जाव वग्गूहिं समासासेइ ।२ जेणेव सए गिहे, तेणेव

Page #29

१२
निरयावलियासु
उवागच्छइ । २ अब्भिन्तरए रहस्सियए ठाणिज्जे पुरिसे लदावेइ, २ एवं वयासी - " गृच्छह णं तुब्मे, देवाणुपिया, सूणाओ अलं मंसं रुहिरं बस्थिपुडगं च गिण्हह
1
""
तब णं ते ठाणिज्जा पुरिसा अभषणं कुमारेणं एवं वृत्ता समाणा हट्टतुट्ठ [ जाव ] पडिसुणेत्ता अभयस्त कुमारस अन्तियाओ पडिणिक्खमन्ति । जेणेव सूणा तेणेव उवागच्छन्ति, अल्लं मंसं रुहिरं बत्थिपुडगं च गिन्हन्ति । २ जेणेव अभय कुमारे, तेणेव उवागच्छन्ति २ करयल [2] तं अल्लं मंसं रुहिरं वत्थडगं च उवन्ति ॥
10
तर णं से अभए कुमारे तं अल्लं मंसं रुहिरं अप्पकपि करे | २ जेणेव सेणिए राया लेगेव उवागच्छइ । २ सेणियं रायं रहस्सिगयं सयणिज्जंसि उत्तागयं निवज्जावे । २ सेणियस्त उयरवलीसु त अलं मंसं रुहिरं विरवे । २ बत्थिपुडपणं वेढेइ । २ सवन्ताकरणे करे | २ 15चेलणं देवि उपि पाता लोणवरण उवावे | १ चे - लणार देवीए अहे उपखं सपदिदिलि लेणिवं रावं सवणिज्जंसि उत्तायं निवज्जावेइ । लेषिवस्त रखो उरखलिमबाई कप्पणिकपिवाई करेइ । २ से य भाय ंसि पक्खिवर | तह णं से सेणिए राया अलियमुच्छिवं करेह । २ मुहतन्तरेण 20 अन्न मन्त्रेण सद्धि संलवमाणे चिट्टइ । तर णं से अभयकुमारे सेणियस्स रनो उयरबलिमसाई गिव्हेइ । २ जेणेव खेलगा देवी, तेणेव उवागच्छइ । २ चेलगार देवीए उवमेव ।
तर णं सा बेलणा देवी सेशियस्स रनो सेहिं उयरवलिमसेहिं सोल्लेहिं [जाव] दोहल विणेइ । तर माचे

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पढमो वग्गो
१३
ल्लणा देवी संपुण्णदोहला एवं संमा मियदोहला विच्छिन्नदोहला तं गम्भं सुहंसुहेणं परिवहइ ॥
तए ण तीसे चेल्लणाए देवीए अन्नया कयाइ पुव्वरत्ता. वरत्तकालसमयंसि अयमेयारूवे [जाव] समुप्पजित्था-" जइ ताव इमेणं दारपणं गभगएणं चेव पिउणो उयरवलिमंसाणि 5 खाइयाणि, तं सेयं खलु मए एयं गम्भं साडित्तए वा पाडित्तए वा गालित्तए वा विद्धंसित्तष वा," एवं संपेहेइ । २ तं गम्भं बहहिं गब्भसाडणेहि य गब्भपाडणेहि य गभगालणेहि य गन्भविद्धंसणेहि य इच्छइ तं गब्भं साडित्तए घा पाडित्तए वा गालित्तष वा विद्धंसित्तए वा, नो चेव णं से गब्भे सडह10 वा पडइ वा गलइ वा विद्धंलाइ वा । तए णं सा चेल्लणा देवी तं गब्भं जाहे नो संचाएइ बहहिं गब्भसाडएहि य जाब गब्भविद्धंसणेहि य साडित्तए वा [ जाव ] विद्धसित्तर वा, ताहे सन्ता तन्ता परितन्ता निविण्णा समाणी अकामिया अबसवसा अवसट्टदुहट्टा तं गम्भं परिवहइ ॥
15
तए णं सा चेल्लणा देवी नवण्हं मासाणं बहुपडिपुण्णाणं [जाव] सोमालं सुरूषं दारगं पयाया। तए णं तीसे चेल्लणाए देवीए इमे एयारूवे जाव समुप्पज्जित्था-" जइ ताव इमेणं दारएणं गभगएणं चेव पिउणो उयरवलिमसाई खाइयाई, तं न नज्जइ णं एस दारए संवढमाणे अम्हं कुलस्स अन्तकरे20 भविस्सइ । तं सेयं खलु अम्हं एयं दारगं एगन्ते उकुरुडियाए उज्झावित्तए " एवं सपेहेइ । २ दोसचेडि सद्दावेइ, २ एवं वयासी-“गच्छह णं तुमं, देवाणुप्पिए, पयं दारगं एगन्के उकुरुडियाए उज्झाहि" ।

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निरयावलियासु
तए णं सा दासचेडी चेल्लणोए देवीए एवं वुत्ता समाणो करयल° [जाव) कट्ट चेल्लणाए देवीए एयमदं विणएणं पडिसुणेइ । २ तं दारगं कस्यलपुडेणं गिण्हइ । २ जेणेव असो. गवणिया तेणेव उवागच्छइ । २ तं दारगं एगन्ते उकुरुडि5याए उज्झाइ । तए णं तेणं दारगेणं एगन्ते उकुरुडियाए उज्झिएणं समाणेणं सा असोगवणिया उज्जोविया यावि होत्था ॥ ३१ ॥
तए णं से सेणिए राया इमीसे कहाए लद्धठे समाणे, जेणेव श्रसोगवणिया तेणेव उवागच्छइ । २ तं दारगं एगन्ते 10उकुरुडियाए उज्झिये पासेइ । २ आसुरुत्ते [जाव] मिसिमिसेमाणे तं दारगं करयलपुडेणं गिण्हइ । २ जेणेव चेल्लणा देवी, तेणेव उवागच्छह । २ चेल्लणं देवि उच्चावयाहिं आओसणाहिं आओसइ । २ उच्चावयाहिं निब्भच्छणाहिं निब्भच्छेइ । एवं उसणाहिं उद्धंसेइ । २ एवं वयासी-" किस्स णं तुम मम 15पुत्तं एगन्ते उकुरुडियाए उज्झावेसि " त्ति कट्ट चेल्लणं देविं उच्चावयसवहसावियं करेइ । २ एवं वयासी-तुम णं, देवाणुप्पिए, एयं दारगं अणुपुत्रेणं सारक्खमाणी संगोवे. माणी संवड्ढेहि " ॥
तए णं सा चेल्लणा देवी सेणिएणं रन्ना एवं वुत्ता 20समाणी लज्जिया विलिया विड्डा करयलपरिग्गहियं सेणि. यस्स रन्नो विणएणं एयमढें पडिसुणेइ । २ तं दारगं अणुपुव्वेणं सारक्खमाणो संगोवेमाणी संवड्ढेइ ॥
तए णं तस्स दारगस्स एगते उकुरुडियाए उज्झिज्जमाणस्स अग्गङ्गुलिया कुक्कुडपिच्छएण दूमिया यावि होत्था, 25अभिक्खणं अभिक्खणं पूयं च सोणियं च अभिनिस्सावेइ ।

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पढमो वग्गो
तए णं से दारए वेयणाभिभूए समाणे महया महया सहेणं आरसइ । तए ण सेणिए राया तस्स दारगस्स आरसियसहं सोच्चा निसम्म जेणेव से दारए, तेणेव उवागच्छइ । २ तं दारगं करयलपुडेणं गिण्हइ । २ त अग्गङ्गुलियं आसयंसि पक्षिवइ । २ पूर्य च सोणियं चआसरणं आमुसेइ । तए णं 5 से दारए निव्वुए निव्वेयणे तुसिणीए संचिट्ठइ। जाहे वि य णं से दारए वेयणाए अभिभूए समाणे महया महया सद्देणं आरसइ, ताहे वि य णं सेणिए राया, जेणेव से दारए, तेणेव उवागच्छद, २ तं दारगं करयलपुडेणं गिण्हइ, तं चेव [जाव] निव्वेयणे तुसिणीए संचिहइ ॥
10
'तए णं तस्स दारमस्त अम्मापियरो तइए दिवसे चन्दसूरदरिसणियं करेन्ति, [जाव] संपत्ते बारसाहे दिवसे अयमेयारूवं गुणनिप्फन्नं नामधेज्ज करेन्ति-" जहा णं अम्हं इमस्स दारगस्स एगन्ते उकुरुडियाए उज्झिज्जमाणस्स अङ्गलिया कुक्कुडपिच्छएणं दूमिया, सं होउ णं अम्हं इमस्स15 दारगस्ल नामधेज्जं कुणिए २"। तए णं तस्स दारगस्स अभ्मापियरो नामधेज्जं करेन्ति 'कुणिय ' त्ति तिए णं तस्स कुणियरस आणुपुव्वेणं ठिइवडियं च, जहा मेहस्स [ जाव ] उप्पि पासायवरगए विहरइ । अट्ठओ दाओ ॥
तए णं तस्स कुणियस्स कुमारस्स अन्नया पुन्वरत्ता°20 [जाव] समुप्पज्जित्था-"एवं खलु अहे सेणियस्स रन्नो वाघाएणं नो संचाएमि सयमेव रज्जसिरिं करेमाणे पालेमाणे विहरित्तए, त सेयं खलु मम सेणियं रायं नियलबन्धणं करेत्ता अप्पाणं महया महया रायाभिसेएणं अभिसिश्चावि

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""
निरयाबलियासु
१६
तप त्ति
कछु
एवं संपेहेइ । २ सेणियस्स रनो अन्तराणि य छिडाणि य विरहाणि य पडिजागरमाणे विहरइ ॥
तर णं से कुणिए कुमारे सेणियस्स रन्नो अन्तरं वा [जाव] मम्मं वा अलभमाणं अन्नया कयाइ कालाईए दस 5कुमारे नियघरे सहावे । २ एवं वयासी एवं खलु देवाशुपिया, अम्हे सेणियस्स रनो वाघापणं नो संचारमो सयमेव रज्जसिरिं करेमाणा पालेमाणा विहरित्तर, तं सेयं खलु देवापिया, अम्हं सेणियं रायं नियलबन्धणं करेता रज्जं च रठ्ठे च बलं च वाहणं च कोसं च कोट्टागारं च जणवय 10च एकारसभाए विरिश्चित्ता सयमेव रज्जसिरिं करेमाणाणं पालेमाणाणं [ जाव ] विहरित्तर ॥
"
तर णं ते कालाईया दस कुमारा कुणियस्स कुमारस्स एयमठ्ठे विणरणं पडिसुणन्ति । तर णं से कुणिए कुमारे अन्नया कयाइ सेणियस्स रनो अन्तरं जाणइ । २ सेणियं 15रायं नियलबन्धणं करेइ । २ अप्पाणं भिसेषणं अभिसिञ्चाइ । तप णं से जाए महया महया [0] ॥
राया
महया महया कुणिए कुमारे राया
तर णं से कुणिए राया अन्नया कयाइ व्हाए [ जाव ] सव्वालंकारविभूलिए चेल्लणाए देवोए पायवन्दप हव्वमागच्छा 20 तर णं से कुणिए राया चेल्लणं देवि ओहय [जाव] झियायमोणि पास । २ चेल्लुणस्य देवीए पायग्गहणं करे । २ चेल्लणं देविं एवं वयासी - " किं णं, अम्मो, तुम्हं न तुट्ठी वा न ऊसर वा न हरिसे वा न आणन्दे वा, जं णं अहं सयमेव रज्जसिरि [जाव ] विहरामि ?
25
तरण सा चेल्लणा देवी कुणियं राय एवं वयासी" कहं णं, पुत्ता, ममं तुट्ठी वा ऊस वा हरिसे वा आणन्दे

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पढमो वग्गो
१७ वा भविस्सइ, जं णं तुम सेणियं रायं पियं देवयं गुरुजणगं अच्चन्तनेहाणुरागरत्तं नियलबन्धणं करित्ता अप्पाणं महया रायाभिसेएणं अभिसिचावेसि ?"
तए णं से कूणिए राया चेल्लणं देवि एवं वयासी"घाए उकामे णं, अम्मो, मम सेणिए राया, एवं मारेउ° 5 बन्धिउ° निच्छुभिउकामे णं, अम्मो, ममं सेणिए राया । . तं कहं णं, अम्मो, ममं सेणिए राया अच्चन्तनेहाणुरागरत्ते!” ।
तए णं सा चेल्लुणा देवी कूणियं कुमारं एवं वयासी" एवं खलु, पुत्ता । तुमंसि ममं गन्भे आभूए समाणे तिण्हं मासाणं वहुपडिपुण्णाणं ममं अयमेयारूवे दोहले पाउन्भूए-10 'धन्नाओ ण ताओ अम्मयाओ, [जाव] अङ्कपडिचारियाओ, निरवसेसं भाणियव्वं [जाव], जाहे वि य णं तुमं वेयणाए अभिभूए, महया [जाव तुसिणीए संचिट्ठसि । एवं खलु, पुत्ता, सेणिए राया अच्चन्तनेहाणुरागरत्ते" ॥
तए णं से कुणिए राया चेल्लणाए देवीए अन्तिए एय-15 मटै सोच्चा निसम्म चेल्लणं देविं एवं वयासी-" दुछु णं, अम्मो, मा कयं सेणियं रायं पियं देवयं गुरुजणगं अच्चन्तनेहाणुरागरत्तं नियलबन्धणं करन्तेणं । तं गच्छामि णं सेणियस्स रन्नो सयमेव नियलाणि छिन्दामि" त्ति कट्ट परसुहत्थगए जेणेव चारगसाला तेणेव पहारेत्थ गमणाए 120
तए णं सेणिए राया कुणियं कुमारं परसुहत्थगयं एज्जमाणं पासइ । २ एवं वयासी-"एस णं कुणिए कुमारे अपत्थियपत्थिए [जाव सिरिहिरिपरिवज्जिए परसुहत्थगए इह हव्वमागच्छइ । तं न नज्जइ णं ममं केणइ कुमारेणं मारिस्सइ" त्तिः कट्ट भीए [जाव] संजायभए तालपुडगं विसं25

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१८
निरयावलियासु आसगंसि पक्खिा । तए ण से सेणिए राया तालपुडगावसंसि आसगसि पक्खित्ते समाणे मुहुत्तन्तरेण परिणममाणसि निप्पाणे निच्चेठे जीवविप्पजढे ओइण्णे ॥
तर ण से कुणिए कुमारे जेणेव चारगलाला तणेव. 5 उपाए । २ सैणिये राय निप्पाणे निच्चे? जीववियूज
ओदणं पासह । २ महया पिइसोंएणं अप्फुण्णे समाणे परसुनियत्त विव चम्पंगवरपायवे धसति धरणीयलैंसि सवङ्गेहिं संनिवडिए । तर णं से कुणिए कुमारे मुहुत्तन्तरण आसत्थे समाणे रोयमाणे कन्दमाणे सोयमाणे विलवमाणे एवं वयासी10" अहो णे मए अधन्नेणं अपुण्णेणं अकयपुण्णेणं दुकयं
सेणिय रायं पिय देवयं अच्चम्सनेहाणुरागरस नियलबन्धणं करन्तेणं । मममूलागं चेष णं सेणिए राया कालंगए" ति कट्ट इसरतलवर [जाव] संधिवालसद्धि संपरिखुडे रोयमाणे
३ महया इड्ढीसक्कारसमुदएणं सेणियस्स रन्नो नीहरणं करेइ। 15तए णं से कूणिए कुमारे एएणं महया मणोमाणसिएणं
दुक्खेणं अभिभूए समाणे अन्नया कयाइ अन्तेउरपरिमालसंपरिवुडे सभण्डमत्तोवगरणमायाए रायगिहाओ पडिनिक्खमइ, जेणेव चम्पानयरी, तेणेव उवागच्छइ, तत्थ वि णे वि
उलभोगसमिइसमन्नागए कालेणं अप्पलोए जाए यावि होत्था ॥ 20 तए णं सेकुणिए राया अनया कयाह कालाईए देस कुमारे सहावइ । २ रज्जं च [जाब जणवयं च एकारसभाए चिरिञ्चई ।२ सयमेव रज्जसिरि करेमाणे पालेमाणे विहरह।

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पढमो वग्गो तत्थ णं चम्पाए नयरीए सेणियस्स रनो पुत्ते चेल्लणाए देवीए अत्तए कुणियस्स रन्नो सहोयरे कणीयसे भाया वेहल्ले नाम कुमारे होत्था सोमाले [जाव] सुरूवे । तए णं तस्स वेहल्लस्स कुमारस्ल सेणिएणं रन्ना जीवन्नएणं चेव सेयणए गन्धहत्थी अट्ठारसवंके होरे पुवदिन्ने । तए णं से वेहल्ले 5 कुमारे सेयणपणं गन्धहत्थिणा अन्तेउरपरियालसंपरिखुडे चम्पं नयरिं मज्झमझेणं निग्गच्छइ । २ अभिक्खणं २ गङ्गं महाणई मज्जणयं ओयरइ । तए णं सेयणए गन्धहत्थी देवीओ सोण्डाए गिण्हइ, २ अप्पेगइयाओ पुढे ठत्रेइ, अप्पेगइयाओ खन्धे ठवेइ, एवं कुम्भे ठवेइ, सीसे ठवेइ, दन्तमुसले ठवेइ,10 अप्पेगइयाओ सोण्डागयाओ अन्दोलावेइ, अप्पेगइयाओ दन्तन्तरेसु नीणेइ, अप्पेगइयाओ सीभरेण पहाणेइ, अप्पेगइयाओ अणेगेहिं कीलावणेहिं कोलावेइ । तए णं चम्पाए नयरीए सिंघाडगतिगचउक्कचञ्चरमहापहपहेसु बहुजणो अन्नमन्नस्ल एचमाइक्खइ, [जाव] परूवेइ-“एवं खलु. देवाणुधिया,15 वेहल्ले कुमारे सेयणएणं गन्धहत्थिणा अन्तेउर [°] तं चेव जाव, अणेगेहिं कीलावणएहिं कीलावेइ । तं एस णं वेहण्ले कुमारे रज्जसिरिफलं पच्चणुभवमाणे विहरइ, नो कुणिए राया" ॥
तए णं तोसे पउमावईए देवीए इमोसे कहाए लद्धट्ठाए20 समाणीए अयमेयारूवे (जाव समुप्पज्जित्था-" एवं खलु वेहल्ले कुमारे सेयणएणं गन्धहत्थिणा जाव] अणेगेहिं कोलावणएहिं कीलावेइ । तं एस णं वेहल्ले कुमारे रज्जसिरिफलं पच्चणुभवमाणे विहरइ, नो कुणिए राया । तं किं णं अम्हं

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निरयावलियासु
रज्जेण वा [जाव] जणवएण वा, जइ णं अम्हं सेयणगे गन्धः हत्थी नत्थि ? तं सेयं खलु ममं कुणियं रायं एयमढे विन्नवित्तए" त्ति कट्ट एवं संपेहेइ । २ जेणेव कुणिए राया, तेणेव उवागच्छइ। २ करयल° [जाव] एवं वयासी-"एयं खलु, सामी, वेहल्ले कुमारे सेयणएण गन्धहत्थिणा जाव अणेगेहिं कोलावणएहिं कीलावेइ । तं कि णं, अम्हं रज्जेण वा जाव जणवएण वा, जइ णं अम्हं सेयणए गन्धहत्थी नत्थि ?” ॥
तए णं ले कुणिए राया पउमावईए एयमद्वं नो आढाइ, नो परियाणाइ, तुसिणीए संचिट्ठइ । तए णं सा पउमावई 10देवी अभिक्खणं २ कुणियं रायं एयमहुँ विन्नवेइ । तए णं
से कुणिए राया पउमावईए देवीए अभिक्खणं एयम8 विन्नविज्जमाणे अन्नया कयाइ वेदल्लं कुमारं सदावेइ, २ सेयणग गन्धहत्थि अट्ठारसवंकं च हारं जायइ ।।
तए णं से चेहल्ले कुमारे कुणियं रायं एवं वयासो- ‘एवं 15खलु, सामी, सेणिएणं रन्ना जीवन्तेणं चेव सेयणए गन्धहत्थी अट्ठारसवंके य हारे दिन्ने । तं जइ णं, सामी, तुब्मे ममं रज्जस्स य [जाव] जणवयस्स य अद्ध दलयह, तो णं अहं तुम्भ सेयणगं गन्धहत्थि अट्ठारसवंकं च हारं दलयामि। तए ण से कुणिए राया वेहल्लस्स कुमारस्स एयमहूं नो 20आढाइ, नो परिजाणइ, अभिक्खणं २ सेयणगं गन्धहत्थि अट्ठारसवंकं च हारं जायइ ॥
तए णं तस्स वेहल्लस्स कुमारस्स कूणिएणं रन्ना अभिक्खणं २ सेयणग गन्धहत्थि अट्ठारसवंकं च हार [°] ‘एवं
अक्खिविउकामे णं, गिहिउकामे णं, उद्दालेउकामे णं मम 25कूणिए राया सेयणगं गन्धहत्थि अट्ठारसवकं च हारं । तं

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पढमो वग्गो [जाव] न उद्दालेइ ममं कूणिए राया, ताव सेयणगं गन्धहत्थि अट्ठारसवंक च हारं गहाय अन्तेउरपरियालसंपरिवुडस्स सभण्डमत्तोवगरणमायाए चम्पाओ नयरीओ पडिनिक्खमित्ता वेसालीए नयरीए अज्जगं चेडयं राय उवसंपज्जित्ताणं विहरित्तए ” एवं संपेहेइ । २ कूणियस्स रन्नो अन्तराणि [जाव] 5 पडिजागरमाणे विहर । तए णं से वेहल्ले कुमारे अन्नया कयाइ कूणियस्स रन्नो अन्तरं जाणइ, सेयणगं गन्धहत्थि अट्ठारसवंकं च हारं गहाय अन्तेउरपरियालपरिवुडे सभण्डमत्तोवगरणमायाए चम्पाओ नयरोओ पडिनिक्खमइ । २ जेणेव वेसाली नयरी, तेणेव उवागच्छइ, वेसालोए नयरीए10 अज्जगं चेडयं उवसंपज्जित्ताणं विहरइ ॥
तए णं से कृणिए राया इमोसे कहाए लढे समाणे “एवं खलु वेहल्ले कुमारे ममं असंविदिएणं सेयणगं गन्धहत्थि अट्टारसवकं च हारं गहाय अन्तेउरपरियालसंपरिवुडे [जाव] अज्जगं चेडयं रायं उपसंपज्जित्ताणं विहरइ । तं सेयं15 खलु सेयणगं गन्धहत्थि अट्ठारसवंकं च हारं दूयं पेसित्तए” एवं संपेहेइ । २ दूयं सदावेइ । २ एवं बयासी“गच्छह णं तुमं, देवाणुप्पिया, वेसालिं नयरिं । तत्थ णं तुमं ममं अज्ज चेडगं रायं करयल° पद्धावेत्ता एवं वयाली'एवं खलु, सामी, कृणिए राया विनवेइ-एस णं वेहज्ले20 कुमारे कूणियस्स रनो असंविदिएणं सेयणगं अट्ठारसवंकं च हारं गहाय हव्वमागए । तए णं तुब्भे, सामी, कूणियं रायं अणुगिण्हमाणा सेयणगं अट्ठारसर्वकं च हारं कूणियस्स रन्नो पच्चप्पिणह, वेहल्लं कुमारं च पेसह " ॥ - तए णं से दूए कूणिएणं [0] करयल [जाव पडिसुणित्ता25

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२२
निरयावलियासु
जेणेव सए गिहे तेणेव उवागच्छइ । २ जहा चित्तो [जाव] वद्धावेत्ता एवं वयालो-"एवं खलु, सामी, कुणिए राया विन्नवेइ-'एस णं वेहल्ले कुमारे, तहेव भाणियव्वं [ जाव ] वेहल्लं कुमारं पेसह ॥” 5 तए णं से चेडए रोया तं दृयं एवं वयासी-जह चेव णं, देवाणुप्पिया, कृणिए राया सेणियस्स रन्नो पुत्ते चेल्लणाए देवीए अत्तए ममं नत्तुए, तहेव णं वेहल्ले वि कुमारे सेणियस्स रन्नो पुत्ते चेल्लणाए देवीए अत्तए मम नत्तुए ।
सेणिएणं रन्ना जीवन्तेणं चेव वेहल्लस्स कुमारस्स सेयणगे 10गन्धहत्थी अट्ठारसवंके य हारे पुव्वविइण्णे । तं जइ णं
कृणिए राया देहल्लस्स रज्जस्स य जणवयस्स य अद्धं दल. यइ, तो णं अहं सेयणगं अठ्ठारसवंकं हारं च कूणियस्स रन्नो पच्चप्पिणामि, वेहलं च कुमारं पेसेमि" तं दूयं सकारेइ संमाणेइ पडिविसज्जेइ ॥ 15 तए णं से दूए चेडएणं रन्ना पडिविसज्जिए समाणे
जेणेव चाउग्घण्टे आसरहे, तेणेव उवागच्छइ, २ चाउग्घण्टं आसरहं दुरुहइ, वेसालिं नयरि मज्झमज्झेणं निग्गच्छइ । २ सुमेहिं वसहोहिं पायरा ही जाव वद्धावेत्ता एवं वयासी
"एवं खलु, सामी, चेडए राया आणवेइ-'जह चेव णं 20कूणिए राय। सेणियस्स रनो पुत्ते चेल्लणाए देवीए अत्तए
मम नत्तुए, तं चेव भाणियव्वं जाव, वेहल्लं च कुमारं पेसेमि' । तं न देइ णं, सामी, चेडए राया सेयणगं अट्ठारसवंक हारं च, वेहल्लं च नो पेसेइ " ॥
__ तए णं से कुणिए राया दोच्चं पि दूयं सदावेत्ता एवं 25वयासी-"गच्छह णं तुमं, देवाणुप्पिया, वेसालिं नयरिं ।

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पदमो वग्गो
२३ तत्थ णं तुम मम अज्जगं चेडगं रायं जाव एवं वयासीएवं खलु, सामी, कुणिए राया विनवेइ-" जाणि काणि रयणाणि समुप्पज्जन्ति, सव्वाणि ताणि रायकुलगामीणि । सेणियस्ल रन्नो रज्जसिरि करेमोणस्स पालेमाणस्स दुवे रयणा समुप्पन्ना, तं जहा-सेयणए गन्धहत्थो, अट्ठारसबके 5 हारे । तं ण तुब्भे, सामो, रायकुलपरंपरागयं ठिइयं अलोवेमाणा सेयणगे गन्धहत्थि अट्ठारसवंकं च हारं कुणियस्स रन्नो पच्चप्पिणह, वेहल्लं कुमारं पेसेह" ॥
तए णं से दूर कुणियस्स रन्नो, तहेव जाव वद्धावेत्ता एवं वयासो-- " एवं खलु, सामी, कुणिए राया विनवेइ-जाणि 10 काणि, जाव वेहल्लं कुमारं पेसेह"। तए णं से चेडए राया तं दूयं एवं वयासो-“जह चेव णं, देवाणुप्पिया, कुणिए राया सेणियस्त रन्नो पुत्ते चेल्लणाए देवीए अत्तए, जहा पढमं जाव] वेहल्लं च कुमारं पेसेमि" । तं दूयं सकारेइ संमाणेइ पडिविसज्जेइ ॥
15
तए णं से दूर [जाव] कुणियस्स रन्नो वद्धावेत्ता एवं वयासी-"चेडए राया आणवेइ-'जह चेव णं, देवाणु. प्पिया, कुणिए राया सेणियस्स रन्नो पुत्ते चेल्लणाए देवीए अत्तए, [जाव) वेहल्लं कुमारं पेसेमिः' । तं न देइ णं, सामी, चेडए राया सेयणगं गन्धहत्थि अट्टारसवंकं च हारं, वेहल्लं20 कुमारं नो पेसेइ " ॥
तए णं से कुणिए राया तस्स दूयस्स अन्तिए एयम, स्रोच्चा निसम्म आसुरुत्ते जाव] मिसिमिसेमाणे तच्चं दूयं सहावे । २ एवं वयासी-“गच्छह णं तुमं, देवाणुप्पिया,

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२४
निरयावलियासु वेसालोए नयरीए चेडगस्त रन्नो वामेण पाएणं पायवीद अकमाहि. २ कुन्तग्गेणं लेहं पणावेहि । २ आसुरुत्त जाव मिसिमिसेमाणे तिवलिय भिडि निडाले साहट्ट चेडगं रायं एवं वयासी-हं भो चेडगराया, अपस्थियपत्थिया, दुरन्त ° 5[जाव] 'परिवज्जिया, एस णं कुणिए राया आणवेइ-पच्चप्पिणाहि णं कुणियस्त रन्नो सेयणगं अदारसवंकं च हारं, वेहल्लं च कुमारं पेसेहि, अहव जुद्धसज्जो चिट्ठाहि । एस णं कुणिए राया सबले सवाहणे सखन्धावारे णं जुद्धसज्जे हव्वमागच्छइ " ॥
10 तए णं से दूर करयल', तहेव (जाव,] जेणेव चेडए तेणेव उवागच्छइ । २ करयल° जिाव वद्धावेत्ता एवं वयासी " एस णं, सामी, ममं विणयपडिवत्ती । इयाणि कुणियस्त रन्नो आण " त्ति चेडगस्स रन्नो वामेणं पाएण पायवीढं अकमइ । २ आसुरुत्ते कुन्तग्गेण लेह पणावेइ, तं चेव 15सबलखन्धावारे णं इह हव्वमागच्छइ"॥
तए णं से चडए राया तस्स दूयस्स अन्तिए एयमद्वं सोच्चा निमस्स आसुरुते [जाव] साहट्ट एवं वयासी-' न अप्पिणामि णं कुणियस्त रन्नो सेयणगं अट्ठारसवंकं हारं,
वेहल्लं च कुमारं नो पेसेमि, एस णं जुद्धसज्जे चिट्ठामि " 20तं दूयं असकारियं असंमाणियं अवदारेणं निच्छुहावेइ ॥
तए णं से कुणिए राया तस्स दूयस्त अन्तिए अयमद्वं सोच्चा निप्लम्म आसरुत्ते कालाईए दस कुमारे सद्दावेद। २ एवं वयासी-“एवं खलु, देवाणुप्पिया, वेहल्ले कुमारे मम असंविदिएण सेयणगं गन्धहत्थि अट्ठारसर्वकं हारं अन्तेउरं

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पढमो वग्गो
२५
सभण्डं च गहाय चम्पाओ निक्खमइ । २ वेसालि अज्जगं [जाव] उवसंपज्जित्ताणं विहरः । तए णं मए सेयणगम्स गन्धहत्थिस्स अट्ठारसर्वकस्स अट्ठाए दूया पेसिया । ते य चेडएण रन्ना इमेणं कारणेणं पडिसेहित्ता अदुत्तरं च णं ममं तच्चे दूर असक्कारिए असंमाणिए अवहारेण निच्छुहावेइ | 5 तं सेयं खलु, देवाणुप्पिया, अम्हं वेडगस्स रन्नो जत्तं गिरिहत्तए । तए णं कालईया दस कुमारा कुणियस्स रन्नो एयमहं विणणं पडिन्ति ॥
""
तर णं से कुणिए राया कालाईए दस कुमारे एवं वयासी- " गच्छह णं तुब्भे, देवाणुपिया, लएसु ससु रज्जेसु; 10 पत्तेयं पत्तेयं व्हाया [जाव] 'पायच्छित्ता हत्थि बन्धवरगया पत्तेयं पत्तेय तिहिं दन्तिसहस्सेहिं एवं तिहिं रहलहस्से हिं तिहिं आससहस्सेहिं तिहिं मणुस्सकोडीहिं सद्धि संपरिवुडा सव्वीड्डिए [जाव) रवेणं सरहिन्तो २ नयरेहिन्तो पडिनिक्खमह, २ मम अन्तियं पाउन्भवह ॥
""
तए णं ते कालईया दस कुमारा कुणियस्स रन्नो एयमहं सोच्चा ससु सरसु रज्जेसु पत्तेयं २ व्हाया जाव तिहिं मणुस्सकोडीहिं सद्धिं संपरिवुडा सव्विड्रीट जोव रवेणं सएहिन्तो २ नयरेहिन्तो पडिनिक्खमम्ति, २ जेणेव अङ्गा जणवए, जेणेव चम्पा नयरी, जेणेव कुणिए राया, तेणेव उवा- 20 गया करयल' जाव वद्धावन्ति ॥
तर णं से कुणिए गया कोडबियपुरिसे सहावे । २ एवं वयासी- " खिप्पामेव भो देवाणुपिया, अभिसेक्कं ह स्थिरयणं पडिक पेह, हयगयरह जोहचाउरङ्गिणि सेणं संनाहेह मम एयमाणत्तियं पञ्चपिणह" जाव पच्चपिणन्ति ॥
15
25

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निरयावलियासु
तए पां से णिए राया जेणेव मज्जणघरे तेणेव उवागच्छइ, [जीव पडिनिग्गच्छित्ता जेणेव बाहिरिया उवट्ठाणसाला जाव नरवई, दुरूढे ।।
तए णं से कूणिए राया तिहिं दन्तिसहस्सेहिं जाव 5रवेणं चम्पं नयरिं मज्झमज्झेणं निग्गच्छइ । २ जेणेव कालाईया दस कुमारा तेणेव उवागच्छइ । २ कालाइएहिं दसहि कुमारेहिं सद्धिं एगओ मेलायन्ति । तए णं से णिए रायो तेत्तीसाए दन्तिसहस्सेहिं तेत्तोसाए आससहस्सेहिं तेत्तीसाए रहसहस्सेहिं तेत्तीसाए मणुस्सकोडीहिं सद्धिं संप10रिखुडे सब्धिड्डिए जाव रवेणं सुभेहि वसई हिं सुभेहिं पायरा
सेहिं नाइविगिटेहिं अन्तरावासेहिं वसमाणे २ अङ्गजणव. यस्स मज्झंमज्झेणं जेणेव विदेहे जणवए, जेणेव वेसाली नयरी तेणेव पहारेस्थ गमणाए ।
तए णं से चेडए राया इमीसे कहाए लद्धडे समाणे नव 15मल्लई नव लेच्छई कासीकोसलगा अट्ठारस वि गणरायाणो
सद्दावेइ । २ एवं वयासी-" एवं खलु, देवाणुप्पिया, वेहल्ले कुमारे कूणियस्स रन्नो असंविदिएणं सेयणगं अट्ठारसवंकं च हारं गहाय इहं हव्वमागए । तर णं कुणिएणं सेयणगस्स
अट्ठारसंवकस्स य अट्टाए तो दूया पेसिया । ते य मए 20इमेणं कारणेणं पडिसेहिया । तर णं से कुणिए ममं एयम8
अपडिसुणमाणे चाउरङ्गिणीए सेणाए सद्धिं संपरिवडे जुद्ध. सज्जे इहं हव्वमागच्छइ । तं किं णं, देवाणुप्पिया, सेयणग अट्ठारसवंकं कुणियस्स रन्नो पच्चप्पिणामो ? वेहल्लं कुमार पेसेमो ? उदाहु जुज्झित्था ?' || 25 तए ण नव मल्लई नव लेच्छई कासीकोसलगा अट्ठारस वि

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पढमो वग्गो
गणरायाणो चेडगं रायं एवं क्यासी-न एयं, सामा, जुत्तं वा पत्तं वा रायसरिसं वा, जं णं सेयणगं अट्ठारसवंकं कुणियस्स रन्नो पच्चप्पिणिज्जइ, वेहल्ले य कुमारे सरणागए पेसिज्जइ । तं जइ णं कुणिए राया चाउरङ्गिणीए सेणाए सद्धि संपरिखुडे जुद्धसज्जे इहं हवमागच्छइ, तए णं अम्हे कुणिएणं रन्ना 5 सद्धि जुज्झामो" ॥
___तए णं से चेडए राया ते नव मलुई नव लेच्छई का. सीकोसलगा अट्ठारस वि गणरायाणो एवं वयासी-जइ णं देवाणुप्पिया, तुब्भे कुणिपणं रन्ना सद्धिं जुज्झह, तं गच्छह णं, देवाणुप्पिया, सएसु २ रज्जेसु व्हाया, जहा कालाईया10 [जाव] जएणं विजएणं वद्धावेन्ति । तए णं से चेडए राया कोडुम्बियपुरिसे सद्दावेइ, २ हवं वयासी-"आभिसेक्कं, जहा कूणिए ” [जाव] दुरूढे ॥
तए ण से चेडए राया तिहिं दन्तिसहस्सेहिं, जहा कूणिए [जाव] वेसालिं नयरिं मझंमज्झेणं निगच्छइ । २ जेणेव ते15. नव मल्लई नव लेच्छई कासीकोसलगा अट्टारस वि गणरायाणो, तेणेव उवागच्छइ । तए णं से चेडए राया सत्तावन्नाए दन्तिसहस्सेहिं सत्तावन्नाए आससहस्सेहिं सत्तावन्नाए रहस्सेहिं सत्तावन्नाए मणुस्सकोडीहिं सद्धिं संपरिबुडे सविडोए जाव रवेणं सुभेहिं वसहीहिं पायरासेहिं20 नाइविगिहिं अन्तरेहि वसमाणे २ विदेहं जणवयं मज्झं- ' मज्झेणं जेणेव देसपन्ते, तेणेव उवागच्छइ । २ खन्धावारनिवेसणं करेइ । २ कुणियं रायं पडिवालेमाणे जुद्धसज्जे चिट्ठइ॥
तए णं से कुणिए राया सबिडिए [जाव] रवेणं जेणेव25.

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२८
निरयाबलियासु
देसपन्ते तेणेव उवागच्छइ । २ चेडयस्स रन्नो जोयणन्तरियं खन्धावारनिवेस करेइ ॥
तर णं ते दोन्नि वि रायाणो रणभूमिं सज्जावन्ति । २ रणभूमिं जयन्ति । तर णं से कुणिर राया तेत्तीसार दन्ति5 सहस्सेहिं जाव मणुस्सकोडीहिं गरुलवहं रएइ । २ गरुलवूहे गं रहमुसलं संगामं उवायाए । तर णं से चेडगे राया सत्ताबनाए दन्तिसहस्मेहिं [ जाव ] सत्तावन्नार मणुस्सकोडीहिं सगडवूहं रथइ [२] सगडवूहेणं रहमुसलं संगामं उवायाए । तर णं ते दोन्ह वि राईणं अणीया संनद्ध° [जाव] गहिया10 उपहरणा मंगतिएहिं फलरहिं निकट्टाहिं असीहि अंसागहिं तोणेहिं सजीवेहिं धहिं समुक्खितेहिं सरेहिं समु लालियाहि डावाहि ओसारियाहिं ऊरुघण्टाहिं छिप्पतूरेणं वज्जमाणेणं महया उकिसीहनायबोलकलकलरवेणं समुहरवभूयं पिव करेमाणा सव्विदीए जाव रवेण हयगया हय15 गएहिं गयगया गयगएहिं रहगया रहगएहिं पायत्तिया पायत्तिएहिं अन्नमन्नेहिं सद्धिं संपलग्गा यावि होत्था । तए णं ते दोह वि रायाणं अणीया नियगसामीसासणाणुरत्ता महया जणक्खयं जणवहं जणप्पमदं जण संवट्टकप्पं नच्चन्तकबन्धवारभीमं रुहिरकद्दमं करेमाणा अन्नमन्नेणं सद्धि जुज्झन्ति ॥ 20 तरण से काले कुमारे तिहिं दन्तिसहस्सेहिं जाव मणूसकोडोहिं गरुलवूहेणं एक्कारसमेणं खन्धेणं कुणिएणं रन्ना सद्धि रहमुसलं संगाम संगामेमाणे हयमहिय जहा भगवया कालीए देवीए परिकहियं [जाव] जीवियाओ ववरोवेइ ॥
"तं एयं खलु, गोयमा, काले कुमारे एरिसएहि आर. भेहिं जाव एरिसएणं असुभकडकम्मपब्भारेणं कालमासे 25 कालं किच्चा चउत्थीए पङ्कष्पभाष पुढवीए हेमासे नरए नेर इयत्ताए उववन्ते " ॥

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पढमो वग्गो
" काले णं, भन्ते, कुमारे चउत्थीए पुढवीए...अणन्तरं उव्वट्टित्ता कहिं गच्छिहिइ कहिं उववर्जािहइ ?" ॥
“गोयमा, महाविदेहे वासे जाइं कुलाई भवन्ति अडाई, जहा दढपइन्नो [ जाव ] सिज्झिहिइ बुज्झिहिइ [ जाव ] अन्तं काहिइ" ॥
5 "तं एवं खलु, जम्बू, समणेणं भगवया जाव संपत्तेणं निरयावलियाणं पढमस्स अज्झयणस्स अयमढे पन्नत्ते ॥
॥ पढमं अज्झयणं सम्मत्तं ॥ ११ ॥ " जइ णं, भन्ते, समणेण जाव संपत्तेणं निरयावलियाणं पढमस्स अज्झयणस्स अयमढे पन्नते, दोच्चस्स णं, भन्ते,10 अज्झयणस्स निरयावलियाणं समजेणं भगवया जाव संपत्तेणं के अट्टे पन्नत्त ?" एवं खलु, जम्बू ॥
तेणं कालेणं तेणं समएणं चम्पा नाम नयरी होत्था । पुण्णभद्दे चेइए । कूणिए राया । पउमावई देवी । तत्थ णं चम्पाए नयरीए सेणियस्स रन्नो भज्जा कुणियस्त रन्नो चुल्ल-15 माउया सुकाली नामं देवी होत्था सुकुमाला । तीसे णं सुकालीए देवीए पुत्ते सुकाले नाम कुमारे होत्था सुकुमाले । तए णं से सुकाले कुमारे अन्नया कयाइ तिहिं दन्तिसहस्सहिं, जहा कालो कुमारो, निग्वसेसं तं चेव भाणियव्वं जाव महाविदेहे वासे...अन्तं काहिइ ॥
20 ॥ बोयं अज्झयणं सम्मत्तं ॥ १२ ॥ एवं सेसा वि अट्ठ अज्झयणा नेयव्वा पढमसरिसा, नवरं मायाओ सरिस नामाओ॥
॥ निरयावलियाओ सम्मत्ताओ । ।। निक्खेवो सव्वेसिं भाणियव्वो तहा ।।
25 ॥ पडमो वग्गो सम्मत्तो ॥

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॥ कप्पवडिसियाओं ॥
" अइ ण, भन्ते, समणेणं भगवया [जाव] संपत्तेणं उवगाणं पढमस्स वग्गस्स निरयावलियाणं अयमढे पन्नत्ते, दोच्चस्स णं, भन्ते, वग्गस्स कप्पडिसियाणं समणेणं जाव संपत्तेणं कई अज्झयणा पन्नत्ता?" ॥
5
“एवं खलु, जम्बू , समणेणं भगवया [जाव ] संपत्तणं कप्पडिसियाणं दस अज्झयणा पन्नत्ता । तं जहा-पउमे १, महापउमे २, भद्दे ३, सुभद्दे ४, पउमभद्दे ५, पउमसेणे ६, पउमगुम्मे ७, नलिणिगुम्मे ८, आणन्दे ९, नन्दणे १० । "॥
__ " जइ णं, भन्ते, समणेणं [जाव]: संपत्तणं कप्पडिसि10याणं दस अज्झयणा पन्नत्ता, पढमस्त णं भन्ते, अज्झयणस्
कप्पडिसियाणं समजेणं भगवया जाव के अढे पन्नते ? ' । " एवं खलु जम्बू " ॥
तेणं कालेणं तेणं समएणं चम्पा नाम नयरी होत्था । पुण्णभद्दे चेइए । कुणिए राया। पउमावई देवी । तत्थ णं 15चम्पार नयरीए सेणियस्स रन्नो भज्जा कुणियस्स रन्नो चुल्ल. मोउया काली नामं देवी होत्था सुउमाला[°] । तीसे णं कालोए

Page #48

विइओ वग्गो
३१
देवीर पुत्ते काले नामं कुमारे होत्था सुउमाले । तस्स णं कालस्त कुमारस्स पउमावई नाम देवी होत्था, सोमाला [ जाव ] विहरड़ ॥
तर णं सा पउमावई देवी अन्नया कयाइ तसि तारिसगंसि बासघरंसि अब्भिन्तरओ सवित्तकम्मे [जाव] सीहं सु- 5 मिणे पासित्ताणं पडिबुद्धा | एवं जम्मणं, जहा महाबलहंस, [जाव] नामधेजं - "" अम्हा णं अम्हं इमे दारए कालस्स कुमारस्त पुत्ते पउमावईए देवीए अत्तर, तं होउ णं अम्हं इमस्स दारगस्स नामधेज्जं पउमे पउमे " सेसं जहा महाबल | अट्टओ दाओ । [ जाव] उपि पासायवरगट विहरइ 110 सामी समोसरिए | परिसा निग्गया । कुणिए निग्गए । पउमे वि जहा महावले, निग्गए । तहेव अम्मापिइआपुच्छणा, [जाव] पव्वइट अणगारे जाए [जाव] गुत्त बम्भयारो ॥
तर णं से पउमे अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अन्तिए सामाइयमाइयाई एक्कारस 15 अङ्गाई अहिज्जइ । २ बहूहिं चउत्थछहम [ जाव] विहरइ |
तर णं से पउमे अणगारे तेणं ओरालेणं, जहा मेहो, तहेव धम्मजागरिया, चिन्ता । एवं जहेव मेहो तहेव समणं भगवं आपूच्छित्ता विउले [ जाच ] पाओवगए समाणे तहारुवाणं थेराणं अन्तिए सामाइयमाइयाई एकारस अङ्गाई, 20 बहुपडिपुण्णाई पञ्च वासाई सामण्णपरियाए । मासियाए संलेहणार सहि भत्ताई । आणुपुवीए कालre | थेरा ओतिण्णा | भगवं गोयमे पुच्छर, सामी कहे, [जाव] सहि

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निरयावलियासु भत्ताई अणसणाए छेइत्ता आलोइयपडिकन्ते उड़े चन्दिमसोहम्मे कप्पे देवत्ताए उववन्ने । दो सागराइं ॥
__ “से णं, भन्ते, पउमे देवे ताओ देवलोगाओ आउक्ख5 एणं" । पुच्छा । “गोयमा, महाविदेहे वासे, जद्दा दढपइन्नो,
[जाव] अन्तं काहिइ” । “ तं एवं खलु, जम्बू , समणेणं [जाव] संपत्तेणं कप्पडिसियाणं पढमस्स अज्झयणस्स अयमढे पन्नत्ते त्ति बेमि ॥
पढमं अज्झयणं ॥ २ ॥ १ ॥ " जइ णं, भन्ते, समणेणं भगवया [ जाव ] संपत्तेणं 10 कप्पवडिसियाणं पढमस्ल अज्झयणस्स अयमढे पन्नत्ते, दोच्चस्स णं, भन्ते, अज्झयणस्स के अढे पनते ?” “एवं खलु, जम्बू ॥
तेणं कालेणं तेणं समयेणं चम्पा नाम नयरी होत्था पुण्णभद्दे । चेइए। णिए रोया। पउवावई देवी। तत्थ ण चम्पाए 15 नयरीए सेणियस्स रन्नो भज्जा कुणियस्स रन्नो चुल्लमाउया
सुकाली नामं देवी होत्थो। तीसे णं सुकालीए पुत्ते सुकाले नाम कुमारे। तस्स णं सुकालस्ल कुमारस्स महापउमा नाम देवो होत्था सुर्डमाला ॥
तए णं सा महापउमा देवो अन्नया कयाइ तसि 20 तारिसगंसि, एवं तहेव, महापउमे नाम दारए, [ जाव]
सिज्झिहिइ । नवरं ईसाणे कप्पे उववाओ । उकोसट्ठिईओ । निक्खेवो ॥
बीयं अज्झयणं ॥ २॥ २ ॥ एवं सेसा वि अह नेयम्या । मायाओ सरिस नामाभो । 25 कालाईणं दसहं पुत्ता अगुपुवीर

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बिइओ वग्गो
दोण्हं च पञ्च चत्तारि तिण्हं तिण्हं च होन्ति तिष्णेव। दोण्हं च दानि वासा सेणियनत्तूण परियाओ ॥ १ ॥
उववाओ आणुपुवीए-पढमो, सोहम्मे, बिइओ ईसाणे, तइओ सणंकुमारे, चउत्थो माहिन्दे पञ्चमो बम्भलोए, छट्ठो लन्तए, सत्तमो महासुके, अट्ठमो सहस्सारे, नवमो पाणए, 5 दसमो अच्चुए । सव्वत्थ उक्कोसट्टिई भाणियव्या । महाविदेहे सिद्धे ॥
॥ कप्पवडिसियाओ सम्मत्ताओ ॥ ॥ बीओ वग्गो सम्मत्तो ॥२॥

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III
॥ पुफियाओ॥
" जइ णं, भन्ते, समणेणं भगवया [ जाव ] संपत्तणं उवङ्गाणं दोच्चस्ल कप्पवडिंसियाणं अयमद्वे पन्नत्ते, तच्चस्स णं, भन्ते, वगस्स उवङ्गाणं पुफियाणं के अढे पन्नत्ते ? ॥"
___ “एवं खलु, जम्बू, समणेणं [जाव संपत्तण उवङ्गाणं 5 तच्चस्सं वग्गस्स पुफियाणं दस अज्झयणा पन्नत्ता । तं जहा
चन्दे सूरे सुक्के बहुपुत्तिय पुण्ण माणिभद्दे य । दत्ते सिवे बले या अणाढिए चेव बोद्धव्वे ॥” ।
" जइ णं, भन्ते, समणेणं, [जाव संपत्तेणं पुफियाणं 10 दस अज्झयणा पन्नत्ता, पढमस्स णं, भन्ते, समणेण जाव
संपत्तेणं के अढे पन्नत्ते ? '' “ एवं खलु. जम्बू " ॥
तेणं कालेणं तेणं समएणं रायगिहे नयरे । गुणसिलए चेहए । राया । तेणं कालेण तेणं समएणं सामी समोसढे,
परिसा निग्गया । तेण कालेणं तेणं समएणं चन्दे जोइ. 15 सिन्दे जोइसराया चन्दवडिसए विमाणे सभाए सुहम्माए
चन्दसि सोहासणंसि चउहिं सामाणियसाहस्सीहि [जाव विह

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तइओ वग्गो
रइ । इमं च णं केवलकप्पं जम्बुद्दीवं दीवं विउलेणं ओहिणा आभोएमाणे २ पासइ, २ समणं भगवं महावीरं, जहा सूरिया मे आभिओगं देवं सहावेत्ता [जाव] सुरिन्दाभिगमणजोग्गं करेत्ता तमाणत्तियं पञ्चप्पिणन्ति । सूसरा घण्टा, [जाव] विउव्वणा । नवरं जाणविमाणं जोयणसह- 5 स्सवित्थिण्णं अद्धतेवहिजोयणसमूसियं, महिन्दिज्झओ पणुवीसं जोयणमूसिओ, सेसं जहा सूरियाभस्स, [ जोव ] आगओ । नट्टविही । तहेव पडिगओ ॥
“भन्ते" त्ति भगवं गोयमे समणं भगवं “भन्ते" पुच्छा । कूडागारसाला । सरीरं अणुपविट्ठा । पुवभवो। 10 "एवं खलु, गोयमा" ॥
तेण कालेणं तेणं समएणं सावत्थी नामं नयरी होत्था । कोहए चेहए । तत्थ णं सावत्थीए अङ्गई नाम गाहावई होत्था अड़े [जाव] अपरिभूए । तए णं से अङ्गई गाहावई सावत्थीए नयरीए बहूण नगरनिगम° जहा आणन्दो ॥
तेणं कालेणं तेणं समएणं पोसे णं अरहा पुरिसा. 15 दाणीए आइगरे, जहा महावीरो, नवुस्सेहे सोलसेहिं समण. साहस्सोहिं अमृतीसाए अज्जियासहस्सेहिं [जाव] कोठुए समोसढे । परिसा निग्गया ॥
तए णं से अङ्गई गाहावई इमोसे कहाए लद्धढे समाणे हढे जहा कत्तिओ सेठो तहा निग्गच्छइ [जाव ] पज्जु- 20 वासइ । धम्म सोच्चा निसम्म, जं नवरं, "देवाणुप्पिया, जेट्टपुत्तं कुडुम्बे ठावेमि । तए णं अहं देवाणुप्पियाणं जाव पब्वयामि "। जहा गङ्गदत्ते तहा पब्वइए [ जाव ] गुत्तबम्भयारी॥
तए णं से अङ्गई अणगारे पासस्स अरहओ तहारूवाणं 25

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३६
10
निरयावलियासु थेराणं अन्तिए सामाइयमाइयाई एक्कारस अङ्गाई अहिजइ। २ बहूहिं चउत्थ [जाव] भावेमाणे बहुहिं वालाई सामण्णपरियागं पाउणइ । २ अद्धमासियाए संलेहणाए तीसं भत्ताई अणसणाए छेइत्ता विराहियसामण्णे कालमासे कालं किच्चा चन्दवडिसए विमाणे उववाइयाए सभाए देवसयणिज्जंसि देवदूसन्तरिए चन्दे जोइसिन्दत्ताए उववन्ने ॥
तए णं से चन्दे जोइसिन्दे जोइसिराया अहुणोववन्ने समाणे पश्चविहाए पज्जत्तीए पज्जत्तीभावं गच्छइ, तं जहा -आहारपज्जत्तीए सरीरपज्जत्तीए इन्दियपज्जत्तीए सासोसासपज्जत्तीए भासामणपज्जत्तीए ॥
"चन्दस णं, भन्ते, जोइसिन्दस्स जोइसरन्नो केवइय कालं ठिई पन्नत्ता ? " गोयमा, पलिओवमं वाससयसह
स्समब्भहियं । एवं खलु, गोयमा, चन्दस्स जाव जोइसरन्नो 15 सा दिव्वा देविट्ठी । “चन्दे णं, भन्ते, जोइसिन्दे
जोइसराया ताओ देवलोगाओ आउक्खएणं चइत्ता कहिं गच्छिहिइ २ ? " " गोयमा, महाविदेहे वासे सिज्झिहिइ ॥
__ निक्खेवओ ॥ ३ ॥ १ ॥ “जइ ण, भन्ते, समणेणं, भगवया [जाव] पुल्फियाणं 20 पढमस्स अज्झयणस्स जाव अयमढे पन्नत्ते, दोच्चस्स णं,
भन्ते, अज्झयणस्स पुफियाण समणेणं भगवया जाव संपतेणं के अहे पन्नत्ते ?” "एवं खलु, जम्बू"
तेणं कालेणं तेणं समएणं रायगिहे नामं नयरे । गुणसलिए चेइए । सेणिए राया । समोसरणं । जहा चन्दो 25 तहा सूरो वि आगओ, [जाव] नट्टविहिं उवदंसित्ता पडि
गओ । पुव्वभवपुच्छा । सावत्थी नयरी । सुपइठे नामं

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तइओ वग्गो
३७
गाहावई होत्था अड़े जहेव अङ्गई [जाव] विहरइ । पासो समोसढो, जहा अङ्गई तहेव पव्वइए, तहेव विरा हियसामण्णे, [जाव] महाविदेहे वासे सिज्झिहिइ [जाव अन्तं करेहिइ ॥
निक्खेवओ ॥ ३ ॥ २॥
उक्खेवओ ॥ ३ ॥ ३ ॥ रायगिहे नयरे । गुणसिलए चेइए । सेणिए राया। सामी समोसढे । परिसा निग्गया तेणं कालेणं तेणं समएणं सुक्के महग्गहे सुक्क डिसए विमाणे सुक्कंसि सोहासणंसि च सामाणियसाहस्सीहिं जहेव चन्दो तहेव 10 आगओ, नट्टविहिं उवदंसित्ता पडिगओ । “भन्ते" त्ति । क्डागारसाला । पुन्वभवपुच्छा । “एवं खलु, गोयमा" ॥
तेणं कालेणं तेणं समपणं वाणारसी नाम नयरी होत्था। तत्थ णं वाणारसी नयरीए सोमिले नामं माहणे परिवसइ अड़े जाव अपरिभूए रिउव्वेय [जाव सुपरिनिट्टिए । पासे 15 समोसढे । परिसा पज्जुवासइ ॥
तए णं तस्स सोमिलस्त माहणस्स इमीसे कहाए लद्धट्ठस्स समाणस्स इमे एयारूवे अज्झथिए-“एवं पासे अरहा पुरिसादाणीए पुव्वाणुपुवि [जाव] अम्बसालवणे विहरइ । तं गच्छामि णं पासस्स अरहओ अन्तिए 20 पाउन्भवामि इमाइं च णं एयारूवाइं अट्ठाई हेऊई" जहा पण्णत्तीए । सोमिलो निग्गओ खण्डियविहुणो [जोव] एवं वयासी-" जत्ता ते, भन्ते? जवणिज्जं च ते?" पुच्छा। " सरिसवया मासा कुलत्थो एगे भवं?' जाव संबुद्ध सावगधम्म पडिवज्जित्ता पडिगए ॥
25 तए णं पासे णं अरहा अन्नया कयाइ वाणरसीओ

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३८
निरयावलियासु नयरीओ अम्बसालवणाओ चेइयाओ पडिनिक्खमइ । २ बहिया जणवय विहारं विहरइ । तए णं से सोमिले माहणे अन्नया कयाइ असाहुदंसणेण य अपज्जुवासणया
ए य मिच्छत्तपज्जवेहिं परिवड्ढमाणेहिं २ सम्मत्तपज्ज5 वेहिं परिहायमाणेहिं मिच्छत्तं च पडिवन्ने ॥
तए णं तस्स सोमिलस्स माहणस्स अन्नया कयाइ पुवरत्तावरत्तकालसमयंसि कुडुम्बजागरियं जागरमाणस्स अयमेयारूवे अज्झथिए [ जाव ] समुप्पज्जित्था-" एवं
खलु अहं वाणारसीए नयरीए सोमिले नामं माहणे अञ्च10 न्तमाहणकुलप्पसूए । तए णं मए वयाई चिण्णाइं, वेया
य अहीया, दारा आहुया, पुत्ता जणिया, इढोओ समाणीयाओ, पसुबन्धा कया, जन्ना जेट्ठा, दक्षिणा दिन्ना, अतिही पूइया, अग्गी हूया, जूवा निक्खित्ता । तं सेय
खलु मम इयाणि कल्लं [जाव) जलन्ते वाणारसीए नय15 रीए बहिया बहवे अम्बोरामा रोवावित्तए एवं माउलिङ्गा
बिल्ला कविट्ठा चिञ्चा फुप्फारामा रोवावित्तए” एवं संपेहेइ । २ कल्लं [जाव] जलन्ते वाणारसीए नयरीए बहिया अम्बारामे जाव पुप्फाराम य रोवावेइ । तए णं
बहवे अम्बारामा य जाव पुप्फारामा य अणुपुत्वेणं सार20 क्खिज्जमाणा संगोविज्जमाणा संवद्विज्जमाणा आरामा
जाया किण्हा किण्होभासा [जाव) रम्मा महामेहनिकुरम्बभूया पत्तिया पुल्फिया फलिया हरियगरेरिज्जमाणा सिरिया अईव २ उवलोभेमाणा २ चिट्ठन्ति ।।
तए णं तस्स सोमिलस्स माहणस्स अन्नया क्याइ 25 पुव्वरत्तावरत्तकालसमयसि कुडुम्वजागरियं जागरमाणस्स
अयमेयारूवे अज्झथिए [जाव) समुप्पज्जित्था-"एवं खलु

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तइओ वग्गो
अहं वाणारसीए नयराए सामिले नामं माहणे अच्चन्तमाहणकुलप्पसूए । तए णं मए वयाई चिण्णाई [जाव] जूवा निक्खित्ता | तर णं मए वाणारसीए नयरीए बहिया बहवे अम्बारामा जाव पुप्फारामा य रोवाविया । तं सेयं खलु ममं इयाणि कलं [ जाव ] जलन्ते सुबहु लोहकडाहकडु - 5 च्छ्रयं तम्बियं तावसभण्डं घडावेत्ता विउलं असणं पाणं खाइमं साइमं ... मित्तनाइ आमन्तेत्ता तं मित्तनाइनियग विउलेणं असण' [ जाव ] संमाणेत्ता तस्सेव मित्त' [ जाव] जेट्ठपुत्तं कुटुम्बे ठवेत्ता तं मित्तनाइ' [ जाव] आपुच्छित्ता सुबहु लोहकडाहकडच्छ्रयं तम्बियं तावस- 10 भण्डगं गहाय जे इमे गङ्गाकूला वाणपत्था तावसा भवन्ति, तं जहा - होत्तिया पोत्तिया कोत्तिया जन्नई सड़ई घालई हुम्बउट्ठा दन्तुक्खलिया उम्मज्जगा संमज्जगा निमज्जगा संपक्खालगा दक्खिणकुला उत्तरकुला संखधमा कुलधमा मियलुइया हत्थितावसा उद्दण्डा दिसापोक्खिणो वक्कवा 15 सिणो बिलवासिणो जलवासिणो रुक्खमूलिया अम्बुभक्खिणो वायुभक्खणो सेवालभक्खिणो सूलाहारा कन्दाहारा तयाहारा पत्ताहारा पुप्फाहारा फलाहारा बीयाहारा परिसडियकन्दमूलतयपत्त पुप्फफलाहारा जलाभिसेयकढि -
३९
गायभूषा आया णाहिं पञ्चग्गितावेहिं इङ्गालसोलियं 20 कन्दुसोल्लियं पिव अप्पाणं करेमाणा विहरन्ति । तत्थ णं जे ते दिसापोक्खिया तावसा तेसिं अन्तिम दिसापोक्खियतार पवइतर, पव्वइए वि य णं समाणे इमं पयारूवं अभिग्गहं अभिगिहिस्सामि - कप्पइ मे जावज्जीवाए छट्ठेछट्ठेणं अणिक्खित्तेणं दिसाचक्कवालेणं तवोकम्मेण उडूं 25 वाहाओ परिशिय २ सूराभिमुहस्स आयावणभूमीप आयावेमाणस्स विहरित्तर "त्ति कट्टु एवं संपेहेइ । २

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निरयावलियासु
कलं [ जाव ] जलन्ते सुबहुं लोह' [ जाव] दिसापोक्खियतावसत्ताए पव्वइए । पव्वइए वि य णं समाणे इमं एयारूवं अभिग्गहं जाव अभिगिण्हित्ता पढमं छठक्खमणं उवसंपज्जित्ताणं विहरइ ॥
तए णं सोमिले माहणे रिसी पढमछक्खमणपारणंसि आयावणभूमीए पच्चोरहइ । २ वागलवथनियत्थे जेणेव सप उडए, तेणेव उवागच्छइ । २ किढिणसंकाइयं गेण्हइ । २ पुरथिमं दिसि पुक्खेइ, “पुरथिमाए दिसाए सोमे
महाराया पत्थाणे पत्थियं अभिरक्खउ, सोमिलमाहणरिसिं 10 अभिरक्खउ । जाणि य तत्थ कन्दाणि य मूलाणि य तयोणि
य पत्ताणि य पुप्फाणि य फलाणि य बीयाणि य हरियाणि य ताणि अणुजाणउ" त्ति कह पुरत्थिमं दिसं पसरइ । २ जाणि य तत्थ कन्दाणि य[जाव ] हरियाणि य ताई
गेण्हइ । २ किढिणसंकाइयगं भरेइ । २ दब्मे य कुसे य 15 पत्तामोडं च समिहाओ कहाणि य गेण्हइ । २ जेणेव सए
उउए, तेणेव उवागच्छइ । २ किढिणसंकाइयगं ठवेइ । २ वेइं वड़ेइ । २ उक्लेवणसंमज्जणं करेइ । २ दब्भकलसहत्थगए जेणेव गङ्गा महाणई, तेणेव उवागच्छइ ।२गङ्गं महाणई ओगा
हइ । २ जल मज्जणं करेइ । २ जलकि९ करेइ । २ 20 जलाभिसेयं करेइ । २ आयन्ते चोक्खे परमसुइभूए देव
पिउकयकज्जे दमकलसहत्थगए गङ्गाओ महाणईओ पच्चुत्तरइ । २ जेणेव सए उडए, तेणेव उवागच्छइ २ दब्मे य कुसे य वालुयाए य वेई रएइ । २ सरयं करेइ । २ अरणिं करेइ । २ सरएणं अरणिं महेइ । २ अग्गि पाडेइ ।

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तइओ वग्गो २ अग्गि संधुक्केइ । २ समिहा कट्ठाणि पक्खिवइ । २ अग्गि उज्जालेइ । २
अग्गिस्स दाहिणे पासे सत्तगाई समादहे । तं जहा-सकथं वक्कलं ठाणं सेज्जभण्डं कमण्डलुं ।
दण्डदारुं तहप्पाणं अह ताई समावहे ॥ १ ॥ 5 महुणा य घएण तन्दुलेहि य अग्गि हुणइ । चरूं साहेइ । २ बर्लि वइस्सदेवं करेइ । २ अतिहिपूयं करेइ । २ तओ पच्छा अप्पणा आहारं आहारेइ ॥
तए णं सोमिले माहणरिसी दोच्च छक्खमणपारण. गंसि, तं चेव सव्वं भाणियब्वं [जाव ] आहारं आहारेइ । 10 नवरं इमं नाणत्तं-“दाहिणाए दिसाए जमे महाराया पत्थाणे पत्थियं अभिरक्खउ सोमिलं मोहणरिसिं, जाणि य तत्थ कन्दाणि य [ जाव ] अणुजाणउ"त्ति कट्ट दाहिणं दिसिं पसरइ । एवं पच्चत्थिमेण वरुणे महाराया [जाव] पच्चत्थिमं दिसिं पसरइ । उत्तरेणं वेसमणे महाराया 15 [जाव] उत्तरं दिसिं पसरइ । पुवदिसागमेणं चत्तारि चि दिसाओ भाणियव्वाओ [जाव आहारं आहारेइ ॥
तए णं तस्स सोमिलमाहणरिसिस्स अन्नया कयाइ पुव्वरत्तावरत्तकोलसमयंसि अणिच्चजागरिय जागरमाणस्स अयमेयारूवे अज्झथिए [जाव] समुप्पजिजत्था-" एवं 20 खलु अहं वाणारसीए नयरीए सोमिले नाम माहणरिसी अच्चन्तमाहणकुलप्पसूए । तए णं मए वयाई चिण्णाई [जाव जूवा निक्खित्ता । तए णं मम वाणारसोए [ जाव ] पुप्फारामा य [जाव ] रोविया । तए णं मए सुबहुं लोह° [जाव] घडावेत्ता [जाव] जेट्टपत्तं ठवेत्ता जाव जेट्टपुत्तं 25 आपुच्छित्ता सुबहुं लोह° [ जाव ] गहाय मुण्डे [ जाव]

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४२
निरयावलियासु
पव्वइए । पव्वइए वि य णं समाणे छठंछ?णं " [ जाव ] . विहरइ । “तं सेयं खलु मम इयाणिं कल्लं जाव जलन्ते बहवे तावसे दिट्टाभिठू य पुत्वसंगइए य परियायसंगइए य आपुच्छित्ता आसमसंसियाणि य बहूई सत्तसयाई अणुमाणइत्ता वागलवत्थनियत्थस्स कढिणसंकाइयगहियसभण्डोवगरणस्स कट्ठमुदाए मुहं बन्धित्ता उत्तर. दिसाए उत्तराभिमुहस्स महपत्थाणं पत्थावेत्तए" एवं संपेहेइ । २ कल्लं जाव जलन्ते बहवे तावसे य दिट्टाभट्टे य
पुव्वसंगइए य, तं चेव जाव, कट्टमुद्दाए मुहं बन्धइ । २ 10 अयमेयारूवं अभिग्गह अभिगिण्हइ.--"जत्थेव णं अम्हं
जलसि वा एवं थलंसि वा दुग्गसि वा निन्नति वा पव्यतसि चा विसमंसि का गड्डाए वा दरीए वा पख्खलिज्ज वा पवडिज्ज वा, नो खलु मे कप्पइ पच्चुहित्तए" त्ति
अयमेयारुव अभिग्गहं अभिगिण्हइ ॥ 15 उत्तराए दिसाए उत्तराभिमुहपत्थाणं पत्थिए से सोमिले
माहणरिसी पुवांवरहकालसमयंसि जेणेव असोगवर पायवे, तेणेव उवागए, असोगवरपायवस्स अहे कढिणसंकाइयं ठवेइ । २ वेई वडे । २ उवलेवणसमज्जणं करेइ ।
२ दमकलसहत्थगए जेणेव गङ्गा महाणई, जहा सिवो 20 जाव, गङ्गाओ महाणईओ पच्चुत्तरइ । जेणेव असोगवर
पायवे, तेणेव उवागच्छइ । २ दब्मेहि य कुसेहि य वालुयाए वेई रएइ । २ सरगं करेइ । २ जाव बलिं वइस्सदेवं करेइ । २ कट्ठमुद्दाए मुहं बन्धइ । २ तुसिणीए संचिट्ठइ ।।
तए णं तस्स सोमिलमाहणरिसिस्स पुनरत्तावरत्त25 कालसमयंसि एगे देवे अन्तियं पाउब्भूए । तए णं से
देवे सोमिल्लमाहणं एवं वयासी-"हं भो सोमिलमाहणा,

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तइओ वग्गो
४३
पव्वइया दुप्पव्वइयं ते " । तर णं से सोमिले तस्स देवस्स दोच्चं पि तच्च पि एयमहं नो आढाइ, नो परिजाणइ, जाव तुसिणीए संचिट्टइ । तर णं से देवे सोमिलेणं माहपरिसिणा अणाढाइज्जमाणे जामेव दिसिं पाउब्भूए तामेव जाव पडिगए । तर णं से सोमिले कलं जाव जलन्ते 5 वागलवत्थनियत्थे कढिणसंकाइयगहियग्गिहोत्तभण्डोवगरणे कट्टमुद्दा मुहं बन्धइ । २ उत्तराभिमुहे संपत्थि ॥
तण से सोमिले विइयदिवसम्मि पुव्वावरण्हकालसमयंसि जेणेव सत्तिवण्णे तेणेव उवागए सत्तिवण्णस्स अहे कढिणसंकाइयं ठवेइ । २ वेइं बडेइ । जहा असोग- 10 वरपायवे जाव अरिंग हुणइ, कटुमुद्दाए मुहं बन्धइ, तुसिणीए संचिट्ठर । तए णं तस्स सोमिलस्स पुव्वरत्तावरतकालसमयसि एगे देवे अन्तियं पाउब्भूए । तर णं से देवे अन्तलिक्खपडिवन्ने जहा असोगवरपायवे जाव पडिगए । तर ण से सोमिले कल्लं जाव जलन्ते वागलव- 15 त्थनियत्थे कढिणसंकाइयं गेणहइ । २ कट्ठमुद्दाए मुहं बन्धइ | २ उत्तरदिसाए उत्तराभिमुहे संपत्थिए |
तप णं से सोमिले तइयदिवसम्मि पुञ्चावरण्हकालसमयंसि जेणेव असोगवरपायवे तेणेव उवागच्छइ । २ असोगवर पायवस्स अहे किढिणसंकाइयं ठवेइ । २ वेडं 20 वडेइ जाव गङ्गं महाणई पच्चुत्तरड़ । २ जेणेव असोगवरपायवे तेणेव उवागच्छइ । असोगवरपायवस्स अहे किढि - णसंकाइयं ठवेइ, वेई रएइ । २ कहमुद्दाए मुद्दे बन्धइ, २ तुसिणोए संचिइ । तए णं तस्स सोमिलस्स पुञ्चरत्तावरन्तकाले एगे देवे अन्तियं पाउ भवित्था, तं चेव भणइ 25 जाव पडिगए । तए णं से सोमिले जाव जलन्ते वोगल

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४४
निरयावलियासु
वत्थनियत्थे किढिणसंकाइयं जाव कट्ठमुद्दाए मुहं बन्धइ, २ उत्तराप दिसाए उत्तराभिमुहे संपत्थिय ॥
तप णं से सोमिले चउत्थदिवसपुष्वावरण्हकालसम यसि जेणेव वडपायवे तेणेव उवागए वडपायवस्स अहे 5 कढिणं संठवेइ । २ वेई वडे, उवलेवसंमज्जण करेह, जाव कट्टुमुदाए मुहं बन्धइ, तुसिणीए संचिट्ठइ । तप णं तस्स सोमिलस्स पुवरत्तावरत्तकाले एगे देवे अन्तियं पाउ भवित्ता, तं चेव भणइ जाव पडिगए । तए णं से सोमिले जाव जलन्ते वागलवत्थनियत्थे किढिणसंकाइयं, 10 जाव कट्ठमुद्दाए मुहं बन्धई.... उत्तराए उत्तराभिमु संपत्थिय ॥
तण से सोमिले पञ्चमदिवसम्मि पुव्वावरण्हकालसमयंसि जेणेव उम्बरपायवे, तेणेव उवागच्छइ । उम्बरपायवस्स अहे किढिणसंकाइयं ठवेइ, बेई वड्डेइ, जाव 15 कट्ठमुद्दाए मुहं बन्धइ जाव तुसिणीए संचिठ्ठइ । तए णं तस्स सोमिलमाहणस्स पुव्वरत्तावरत्तकाले एगे देवे, जाव एवं वयासी - "हं भो सोमिला, पव्वइया, दुप्पव्वइयं ते," पढमं भणइ, तहेव तुसिणीए संचिठ्ठद्द । देवो दोच्चं पि तच्चं पि वयइ - "सोमिला, पव्वइया, दुप्पव्वइयं ते ।" तए णं से 20 सोमिले तेणं देवेणं दोच्चं पि तच्चं पि एवं वृत्ते समाणे
तं देवं एवं वयासी- " कहं णं, देवाणुप्पिया, मम दुप्पव्वइयं ? तर णं से देवे सोमिलं माहणं एवं वयासी
,"
(
एवं खलु देवाणुपिया । तुमं पासस्स अरहओ पुरिसादाणीयस्य अन्तियं पञ्चाणुव्वए सत्तसिक्खावए दुवाल - 25 सविहे सावयधम्मे पडिवन्ने । तर णं तव अन्नया कयाइ पुव्वरत्तावर त्तकालसमयंसि कुडुम्बजागरिय पुव्वचिन्तियं देवो उच्चारेइ जाव, " जेणेव असोगवार
""
.. जाव

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तइओ वग्गो
४५
पायवे, तेणेव उवागच्छसि. २ किढिणसंकाइयं जाव तुसि. णीए संचिठ्ठसि । तए णं पुव्वरत्तावरत्तकाले तव अन्तियं पाउन्भवामि, 'हं भो सोमिला, पन्वइया, दुप्पव्वइयं ते,' तह चेव देवो नियवयणं भणइ जाव, पञ्चमदिवसम्मि पुवावरणहकालसमयंसि जेणेव उम्बरपायवे, तेणेव उवागए 5 किढिणसंकाइयं ठवेसि, वेई वड्रेइ, उवलेवणं करेइ, २ कठ्ठमुद्दाए मुहं बन्धइ, २ तुसिणीए संचिकृसि । तं एवं खलु, देवाणुप्पिया, तव दुप्पवइयं" ॥
तए णं से सोमिले तं देवं एवं वयासी-" कहं णं, देवाणुप्पिया, मम सुपव्वइयं !” तए णं से देवे सोमिलं 10 एवं वयासी-“जइ णं तुमं, देवाणुप्पिया, इयाणि पुवपडिवन्ना पश्च अणुब्वयाई सयमेव उवसंपज्जित्ताणं विहरसि, तो णं तुज्झ इयाणि सुपव्वइयं भवेज्जा । " तए णं से देवे सोमिलं वन्दइ नमसइ, २ जामेव दिसि पाउब्भूए तामेव दिसि पड़िगए । तए णं सोमिले माहणरिसी तेणं 15 देवेणं एवं वुत्ते समाणे पुवपडिवन्नाई पञ्च अणुव्वयाई सयमेव उवसंपज्जित्ताणं विहरइ ॥
तप णं से सोमिले बहूहिं चउत्थछदृठम° [जाव मासद्धमासखमणेहि विचित्तेहिं तवोवहाणेहिं अप्पाणं भावेमाणे बहूई वासाइंसमणोवासगपारयागं पाउणइ । २ अद्धमासि- 20 याए सलेहणाए अत्ताणं झुसेइ । २ तीसं भत्ताइं अणसणाए छेएइ । २ तस्स ठाणस्स अणालोइयपडिकन्ते विराहियसम्मत्ते कालमासे कालं किच्चा सुकडिसए विमाणे उववायसभाए देवसयणिज्जंसि [ जाय ] ओगाहणाए सुक्कमहग्गहत्ताए उववन्ने ॥
25

Page #63

निरयावलियासु तए ण से सुक्के महग्गहे अहुणोववन्ने समाणे जाव भासामणपज्जत्तीए... । “एवं खलु, गोयमो, सुक्केणं सा दिव्वा [जाव] अभिसमन्नागए । एग पलिओवमं ठिई।"
“सुक्के ण, भन्ते, महग्गहे तओ देवलोगाओ आउक्खए 5 कहिं गच्छिहिइ ?” “गोयमा, महाविदेहे वासे सिज्झिहिह॥"
॥ निक्खेवओ ॥ ३ । ३ ॥
॥ उक्खेवओ ॥ ३ ॥ ४ ॥ तेणं कालेणं तेणं समएणं रायगिहे नाम नयरे। गुणसिलए 10 चेइए । सेणिए राया । सामी समोसढे । परिसा निग्गया ।
तेणं कालेण तेणं समएणं बहुपुत्तिया देवी सोहम्मे कप्पे बहुपुत्तिए विमाणे सभाए सुहम्माए बहुपुत्तियंसि सीहासणंसि चउहिं सामाणियप्ताहस्सोहिं चउहिं महत्त
रियाहिं, जहा सूरियामे, [जाव] भुञ्जमाणी विहरइ, इमं 15 च णं केवलकप्पं जम्बुद्दीवं दीवं विउलेणं ओहिणा आ
भोएमाणी २ पासइ । २ समण भगवं महावीर, जहा सूरियाभो, [जाव नमंसित्ता सीहासणवरंसि पुरत्थाभिमुहा संनिसण्णा । आभियोगा जहा सूरियाभस्स, सूसरा घण्टा,
आभियोगियं देवं सद्दावेइ । जाणविमाणं जोयणसहस्स20 वित्थिण्णं । जाणविमाणवण्णओ । [जाव] उत्तरिल्लेणं
निज्जामग्गेण जोयणसाहस्सिएहिं विग्गहेहिं आगया, जहा सृरियामे । धम्मकहा सम्मत्ता । तए णं सा बहुपु. त्तिया देवी दाहिणं भुयं पसारेइ, २ देवकुमाराणं अट्ठसयं
देवकुमारियाण य वामाओ भुयाओ अठसयं, तयाणन्तरं 25 च णं बहवे दारगा य दारियाओ य डिम्भए य डिम्भियाओ य विउव्वद । नट्टविर्हि, जहा सूरियाभो, उवदंसित्ता पडिगए॥

Page #64

तइओ वग्गो "भन्ते ” त्ति भगवं गोयमे समणं भगवं महावीर वन्दइ नमसइ । कुडोगारसाला । “बहुपुत्तियाए ण, भन्ते, देवीए सा दिव्वा देविट्ठी"...पुच्छा, " जाव अभिसमचागया ?” " एवं खलु, गोयमा" ॥
तेणं कालेणं तेणं समएणं वाणारसी नाम नयरी, अ- 5 म्बसालवणे चेइए । तत्थ णं वाणारसीए नयरीए भद्दे नामं सत्थवाहे होत्था अड्ढे [जाव] अपरिभूए । तस्स णं भहस्स सुभदा नामं भारिया सुउमाला वञ्झा अवियाउरी जाणुकोप्परमाया यावि होत्था ॥
तए णं तीसे सुभद्दाए सत्थवाहीए अन्नया कयाइ 10 पुव्वरत्तावरत्तकाले कुडुम्बजागरियं जागरमाणीए इमेयोरूवे [जाव संकप्पे समुप्पजित्था-"एवं खलु अहं भ. देणं सत्थवाहेणं सद्धिं विउलाई भोगभोगाइं भुञ्जमाणी विहरामि, नो चेव णं अहं दारगं वा दारियं वा पयाया। तं धन्नाओ णं ताओ अम्मयाओ, [जाव सुलद्धे ण तासिं 15 अम्मयाणं मणुयजम्मजीवियफले, जासिं मन्ने नियकुच्छिसंभूयगाई थणदुद्धलुद्धगाइं महुरसमुल्लावगाणि मम्मणप्पजम्पियाणि थणमुलकक्खदेसभागं अभिसरमाणगाणि पण्हयन्ति, पुणो य कोमलकमलोवमेहिं हत्थेहिं गिहिऊणं उच्छङ्गनिवेसियाणि देन्ति, समुल्लावए सुमहुरे पुणो पुणो 20 मम्मणप्पणिए । अहं णं अधन्ना अपुण्णा एत्तो एगमवि न पत्ता । " ओहय° जाव झियाइ ॥
तेणं कालेणं सुवयाओ णं अज्जाओ इरियासमियाओ भासासमियाओ एसणासमियाओ आयाणभण्डमत्तनिक्खेवणासमियाओ उच्चारपासवणखेलजल्लसिं घाणपारिठ्ठावणा- 25

Page #65

४८
निरयावलिया
समियाओ मणगुत्तीओ वयगुत्तीओ कायगुत्तीओ गुत्तिन्दियाओ गुत्तबम्भयारिणीओ बहुस्सुयाओ बहुपरियाराओ पुव्वाणुपुवि चरमाणीओ गामाणुगामं दृइज्जमाणीओ जेणेव वाणारसी नयरी, तेणेव उवागयाओ । उवागच्छित्ता 5 अहापडिरूवं उग्गहं ओगिव्हित्ता संजमेणं तवसा विहरन्ति ॥
तर णं तासि सुव्वयाणं अज्जाणं एगे संघाडए वाणारसीनयरी उच्चनीयमज्झिमाई कुलाई घरसमुद्राणस्स भिक्खायरियाए अडमाणे भद्दस्स सत्यवाहस्स गिहं अणु10 पविट्ठे । तए णं सुभद्दा सत्थवाहो ताओ अज्जाओ एज्जमाणीओ पास । २ हट्ट... खिप्पामेव आसणाओ अब्भुट्टेइ । २ सत्तट्ठ पयाई अणुगच्छइ । २ वन्दइ नमसह । २ विउलेणं असणपाणखाइमसाइमेणं पडिलाभेत्ता एवं वयासी--" एवं खलु अहं, अज्जाओ, भद्देणं सत्थवाहेणं सद्धि 15 बिउलाई भोग भोगाई भुञ्जमाणी विहरामि नो चैव णं अहं
"
दारगं वा दारियं वा पयायामि । तं धन्नाओ णं ताओ अम्मयाओ, [जाव] एत्ता एगमवि न पत्ता । तं तुब्भे, अज्जाओ, वहणायाओ बहूपढियाओ बहूणि गामागरनगर ' [जाव] 'संनिवेसाई आहिण्डह, बहूणं राईसर तलवर " 20 [जा] सत्थवा हप्पभिईणं गिहाई अनुपसिह, अस्थि से के कहिंचि विज्जायओघ वा मन्तप्पओए वा वमणं वा विरेयणं वा बत्थिकम्मं वा ओसहे वा भेसज्जे वा उवलद्वे, जेणं अहं दारगं वा दारियं वा पयाएज्जा ? 11
"
तय णं ताओ अज्जाओ सुभद्दं सत्थवाहिं एषं वयासी

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तइओ वग्गो
४९
“अम्हे गं, देवाणुप्पिए, समणीओ निग्गन्थीओ इरियासमियाओ [जाव] गुत्तबम्भयारीओ । नो खलु कप्पा अम्हं एयमठ्ठ कण्णेहि वि निसामेत्तए किमङ्ग पुण उद्दिसित्तए वा समायरित्तए वा। अम्हे णं, देवाणुप्पिए, नवरं तव विचित्तं केवलिपन्नत्तं धर्म परिकहेमो' ॥ 5
तए णं सा सुभद्दा सत्थवाही तासिं अज्जाणं अन्तिए धम्म सोच्चा निसम्म हतुट्टा ताओ अज्जाओ तिक्खुत्तो वन्दइ नमसइ, २ एवं वयासी-"सदहामि णं अज्जाओ, निग्गन्थं पावयणं, पत्तियामि रोएमि णं, अज्जाओ निग्गः न्थीओ...। एवमेयं तहमेयं अवितहमेयं, ” [जाव सावग- 10 धम्म पडिवज्जइ । “ अहासुह, देवाणुप्पिए, मा पडिबन्ध करेह " तए णं सा सुभदा सत्थवाही तासिं अज्जाणं अन्तिए, जोव पडिवज्जइ, २ ताओ अज्जाओ वन्दइ नमसइ, २ पडिविसज्जइ । तए णं सा सुभद्दा सत्थवाही समणोवासिया जाया, जाव विहरइ ॥
15 तए णं तीसे सुभद्दाए समणोवासियाए अन्नया कयाइ पुव्वरत्तावरत्तकालसमयसि कुडुम्बजागरियं जागरियमाणीए अयमेयारूचे अज्यथिए [ जाव ] समुप्पज्जित्था" एवं खलु अहं भद्देणं सत्थवाहेणं विउलाइं भोगभोगाई जाव विहरामि, नो चेव णं अहं दारगं वा...। तं सेयं 20 मम खलु मम कल्लं जाव जलन्ते भद्दस्स आपुच्छित्ता सुव्वयाणं अज्जाणं अन्तिए अज्जा भवित्ता आगराओ । जाव] पव्वइत्तए," एवं संपेहेइ । २ जेणेव भद्दे सत्थवाहे तेणेव उवागय। करयल (जाव एवं वयासी-“एवं खलु अहं, देवाणुप्पिया, तुम्भेहिं सद्धिं बहूहिं वासाइं 25 विउलाइ भोगभोगाई [जाव विहरामि, नो चेवणं दारगं वा

Page #67

५०
निरयावलियासु
दारियं वा पयायामि । तं इच्छामि णं, देवाणुप्पिया, तुब्मेहि अणुन्नाया समाणी सुब्बयाणं अज्जाणं [ जाव ] पव्वइत्तए " ॥
तए णं से भद्दे सस्थवाहे सुभई सत्थवाहिं एवं वयासी 5 ... " मा णं तुम, देवाणुप्पिए, मुण्डा [जाव] पव्वयाहि । भुनाहि ताव, देवाणुप्पिए, मए सद्धि विउलाई भोगभोगाई, तओ पच्छा भुत्तभोई सुव्बयाणं अज्जाणं [जाव] पव्वयाहि" । तए ण सुभद्दा सत्थवाही भहस्स एयमÉ नो
परियाणइ । दोच्वं पि तच्चं पि सुभद्दा सत्थवाही भदं 10 सत्थवाह एवं वयासी-" इच्छामि गं, देवाणुप्पिया,
तुब्मेहिं अब्भणुन्नाया समाणी जाव] पब्वइत्तए । " तए णं से भद्द सत्थवाहे, जाहे नो संचाएइ बहूहिं आघवणाहि य, एवं पन्नवणाहि य सन्नवणाहि य विनवणाहि य
आघवित्तए वा [जाव] विनवित्तए वा, ताहे अकामए चेव 15 सुभदाए निक्खमणं अणुमन्नित्था ॥
तए णं से भहे सत्थवाहे विउलं असणं ४ उधक्खडावेइ । मित्तनाइ'...तओ पच्छा भोयणवेलाए जाव] मित्तनाइ... सकारेइ संमाणेइ। सुभई लत्थवार्हि पहायं [जाव
पायच्छित्तं सवालंकारविभूसियं पुरिससहस्लवाहिणिं सीयं 20 दुरुहेछ । तओ सा सुभद्दा सत्थवाही मित्तनाइ [ जाव ]
संबन्धिसंपरिघुडा सविट्ठीए [जाव रवेणं वाणारसीनयरीए मज्झमज्झेणं जेणेव सुब्बयाणं अज्जाणं उवस्तए, तेणेव उवागच्छइ । २ पुरिससहस्सवाहिणिं सीयं ठवेइ, सुभदं
सत्थवाहिं सोयाओ पच्चोरुहेइ ॥ 25 तए णं भद्दे सत्थवाहे सुभदं सत्थवाहिं पुरओ काउं
जेणेव सुव्वया अज्जा, तेणेव उवागच्छइ । २ सुव्वयाओ

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तइओ वग्गो
५१
अज्जाओ वन्दइ नमसइ । २ एवं वयासी-“एवं खलु, देवाणुप्पिया, सुभद्दा सत्थवाही ममं भारिया इट्ठा कन्ता, [ जाव] मा णं वाइया पित्तिया सिम्भिया संनिवाइया विविहा रोयातङ्का फुसन्तु । एस णं, देवाणुप्पिया, संसारभउव्विग्गा, भीया जम्ममरणाणं, देवाणुप्पियाणं, अन्तिए 5 मुण्डा भवित्ता जाव ] पव्वयाइ । तं एयं अहं देवाणुप्पियाणं सीसिणिभिक्खं दलयामि । पडिच्छन्तु णं, देवाणुप्पिया, सीसिणिभिक्खं ।” “अहानुह, देवाणुप्पिया, मा पडिबन्धं करेह" ॥
तए णं सा सुभद्दा सत्थवाही सुन्वयाहिं अजाहिं एवं 10 वुत्ता समाणी हट्ठा २ सयमेव आभरणमल्लालंकारं ओमुयइ । २ सयमेव पश्चमुट्टियं लोयं करेइ । २ जेणेव सुव्वयाओ अज्जाओ, तेणेव उवागच्छइ । २ सुव्वयाओ अज्जाओ तिक्खुत्तो आयाहिणपयाहिणेणं वन्दइ नामंसइ । २ एवं वयासी-"आलित्ते णं भन्ते..." । जहा देवाणन्दा तहा 15 पव्वइया [जाव अजा जाया गुत्तबम्भयारिणी ॥
तए णं सा सुभद्दा अज्जा अन्नया कयाइ बहुजणस्त चेडरुवे संमुच्छिया 'जाव] अज्झोववन्ना अब्भङ्गणं च उध्वट्टणं च फायपाणं च अलत्तगं च कणाणि य अक्षणं च वण्णगं च चुण्णगं च खेल्लणगाणि य खज्जल्लगाणि य 20 खीरं च पुष्पाणि य गवेसइ, गवेसित्ता बहुजणस्स दारए वा दारिया वा कुमारे य कुमारियाओ य डिम्भए डिम्भियाओ य, अप्पेगइयाओ अब्भङ्गेइ, अप्पेगइयाओ उबट्टेइ, एवं फासुयपोणएणं पहावेइ, पाए रयइ, ओढे रयइ, अच्छोणी अजेइ, उसुए करेइ, तिलए करेइ, दिगिंदलए करेइ, पन्ति- 25 याओ करेइ, छिज्जाई करेइ, वण्णएणं समालभइ, चुण्णएणं

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५२
निरयावलियासु
समालभइ, खेल्लणगाई दलयइ, खज्जलगाई दलयइ,खीरभोयणं भुञ्जावेइ, पुप्फाइं ओमुयइ, पाएसु ठवेइ, जंघासु करेइ, एवं ऊरूसु उच्छङ्गे कडीए पिढे उरसि खन्धे सीसे य कर
यलपुडेणं गहाय हलउलेमाणी २ आगयमाणी २ परिहाय 5 माणी पुत्तपिवासं च धूयपिवासं च नत्तुयपिवासं च नत्तिपिवासं पच्चणुभवमाणी विहरइ ॥
तए णं ताओ सुव्वयाओ अज्जाओ सुभदं अज्जं एवं वयासी-“अम्हे णं, देवाणुप्पिए, समणीओ निग्गन्थीमी
इरियासमियाओ [जाव] गुत्तबम्भयारिणीओ । नो खलु 10 अम्हं कप्पइ जातककम्मं करेत्तए । तुमं च ण, देवाणुप्पिए,
बहुजणस्स चेडरूवेसु मुच्छिया [जाव) अज्झोववन्ना अब्भङ्गाणं [जाव] नत्तिपिवासं वा पच्चणुभवमाणी विहरसि । तं णं तुमं, देवाणुप्पिए, एयरस ठाणस्स आलोएहि [जाव]
पच्छित्तं पडिवज्जाहि" ॥ 15 तए णं सा सुभद्दा अज्जा सुब्बयाणं अज्जाणं एयमलैं
नो आढाइ, नो परिजोणइ, अणाढायमाणी अपरिजाणमाणी विहरइ । तए णं ताओ समणीओ निग्गन्थीओ सुभदं अज्जं हीलेन्ति, निन्दन्ति, खिसन्ति, गरहन्ति, अभिक्खणं
२ एयम; निवारेन्ति ॥ 20 तए णं तीए सुभद्दाए अज्जाए समणीहिं निग्गन्थोहिं
हीलिज्जमाणीए जाव] अभिक्खणं २ एयमटुं निवारिज्जमाणीए अयमेयारूवे अज्झथिए [जाव समुप्पज्जित्था-- "जया णं अहं अगारवास वसामि, तया णं अहं अप्प.
वसाः जप्पभिई चं णं अहं मुण्डा भवित्ता आगाराओ 25 अणगारियं पव्वइया, तप्पभिई च णं अहं परवसा; पुग्वि
च समणोओ निन्गन्थीओ आढेन्ति, परिजाणेन्ति, इयाणिं

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तइओ वग्गो
५३
नो आदापन्ति नो परिजानन्ति तं सेयं खलु मे कल्लं [ जाव ] जलन्ते सुव्वयाणं अज्जाणं अन्तियाओ पडिनिक्खमित्ता पाडिएकं उवस्सयं उवसंपज्जित्ताणं विहरित्तर, " एवं संपेहेइ । २ कलं [ जाव ] जलन्ते सुञ्चयाणं अज्जाणं अन्तियाओ पडिनिक्खमइ, पाडिएकं उवस्तयं उवसंपज्जि 5 ताणं विहरइ । तर णं सा सुभद्दा अज्जा अज्जाहिं अणोहट्टिया अणिवारिवा सच्छन्दमई बहुजणस्स चेडरूवेसु मुच्छिया [ जाव ] अब्भङ्गणं च [ जाव ] नत्तिपिवासं च पच्चणुभवमाणी विहरइ ||
66
तर णं सा सुभदा पासत्था पासत्थविहारी ओसन्ना 10 ओसन्नविहारी कुसीला कुसीलविहारी संसत्ता संसत्त विहारी अहाछन्दा अहाछन्दविहारो बहूई वासाई सामण्णपरियागं पाउणइ । २ अद्धमासियाए संलेहणार अत्ताणं... तीसं भत्ताइं अणसणेणं छेइत्ता तस्स ठाणालोइयपडिकन्ता कालमासे कालं किच्चा सोहम्मे कप्पे बहुपुत्तियाविमाणे 15 उववायसभाए देवस्यणिज्जंसि देवदृसन्तरिया अङ्गलस्स असंखेज्जभागमेत्ताए ओगाहणार बहुपुत्तियदेवित्ताय
उववन्ना ॥
तप णं सा बहुपुत्तिया देवो अहुणोववन्नमेत्ता समाणी पञ्चविहार पज्जत्तीए... [ जाव ] भासामणपज्जतीए । एवं 20 खलु गोयमा वहुत्तियाए देवीए सा दिव्वा देविड्डी [ जाव ] अभिसमन्नागया ॥
2
" से केणेणं, भन्ते, एवं बुच्चइ बहुमुत्तिया देवी २ ? " गोयमा, बहुपुत्तिया णं देवी जाहे जाहे सक्कस्स देविन्दस्स देवरन्नो उवत्थाणियणं करेइ, ताहे २ बहवे दार य 25 दारियाओ य डिम्भए य डिम्भियाओ य विउव्वह । २

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निरयावलियासु
सक्के देविन्दे देवराया, जेव उवागच्छइ । २ सकस्स देविन्दस्स देवरन्नो दिवं देविडि दिव्वं देवज्जुई दिव्व देवाणुभावं उवदंसेइ । से तेणट्टेण, गोयमा एवं वुच्चइ बहुपुत्तिया देवी २” । “बहुपुत्तियाणं, भन्ने, देवीणं 5 केवइयं कालं ठिई पन्नत्ता? " " गोयमा चत्तारि पलिओवमाई ठिई पन्नत्ता" । "बहुपुत्तिया णं भन्ते, देवी ताओ देवलोगाओ आउक्खएणं लिइक्खएणं भवक्खएणं अणन्तरं चयं चइत्ता कहिं गच्छिहिइ, कहिं उववज्जिहिइ ?"
गोयमा, इहेव जम्बुद्दीवे दीवे भारहे वासे विझगिरि10 पायमूले विभेलसंनिवेसे माहणकुलंसि दारियत्ताए पच्चायाहिइ " ॥
तप णं तीसे दारियाए अरमापियरो एक्कारसमे दिवसे वोइकन्ते जाव बारसेहि दिवसेहिं वीइकन्तेहिं अयमेयारूवं
नामधेज्जं करेन्ति-" होउ णं अम्हं इमीसे दारियाए 15 नामधेज्जं सोमा " ॥
तए णं सोमा उम्मुकबालभावा विनयपरिणयमेत्ता जोव्वणगमणुपत्ता रूवेण य जोधणेण य लावण्णेण य उकिट्ठा उक्किट्ठसरीरा जाव भविस्सइ । तए णं तं
सोमं दारियं अम्मापियरो उम्मुक्कबालभावं विनय20 परिणयमेत्तं जोवणगमणुप्पत्तं पडिकुविएणं सुक्केणं पडि.
रूवएण नियगस्स भाइणेज्जस्स रकुडम्स भारियत्ताए दलयिस्सइ । साणं तस्स भारिया भविस्लइ इट्टा कन्ता जाव भण्डकरण्डगसमाणा तेल्लकेला इव सुसंगोविया चेल
पेडा इव सुसंपरिहिया रयणकरण्डगो विय सुसारक्खिया 25 सुसंगोविया, मा णं सीय [ जाव ] विविहा रोयातङ्का
फुसन्तु ॥

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तइओ वग्गो
,
तर णं सा सोमा माहणी रहकूडेणं सद्धिं विउलाई भोगभोगाई भुञ्जमाणी संच्छरे २ जुयलगं पयायमाणी सोलसेहिं संवच्छरेहिं बत्तीसं दारगरूवे पयायइ । तर णं सोमा माहणी तेहिं बहुहिं दारगेहि य दारियाहि य कुमा रेहि य कुमारियाहि य डिम्भएहि य डिम्भयाहि य अप्पेगइहि उत्ता सेज्जम हि य अप्पेगइएहि थणियारहि, अपेग. एहि पीहापाएहि अप्पेगइएहिं परंगणएहिं अप्पेगइष्टहिं प रक्कममाणेहिं अप्पेगइपहिं पक्खोलणएहिं अप्पेगइएहिं थणं मग्गमाणेहिं अप्पेगइएहि खीरं मग्गमाणेहिं अप्पेगइम हिं खेलणयं मग्गमाणेहिं, अप्पेगइएहिं खज्जगं मग्गमाणेहिं 10 अप्पेगइरहिं करे मग्गमाणेहिं पाणियं मग्गमागेहिं हसमाणेहिं रूसमाणेहिं अक्कोसमाणेहिं अक्कुस्समाणेहिं हणमाणेहिं विप्पलायमाणेहिं अणुगम्ममाणेहिं रोवमाणेहिं कन्दमाणेहिं विलवमाणेहिं कृवमाणेहिं उक्कूमाणेहिं निहायमाणेहिं पवमाणेहिं हृदमाणेहिं वममाणेहिं छेरमाणेहिं 15 सुत्तमाणेहिं मुत्तपुरीसवमियसुलित्तोवलित्ता मालवसणपुव्वडा जाव अइसुबीभच्छा परमदुग्गन्धा नो संचाes रकुडेणं सद्धिं विउलाई भोग भोगाई भुञ्जमाणी विहरित्तए ।
3
५५
तर णं तीसे सोमाए माहणीए अन्नया कयाइ पुव्वरत्तावरत्तकालसमयंसि कुडुम्बजागरियं जागरियमाणोए अयमेया- 20 रूवे जाव समुपजित्था - "एवं खलु अहं इमेहिं बहुहिं दारगेहि य [जाव] डिम्भियाहि य अप्पेगइवहिं उत्ताणसेजएहि य [जाव] अप्पेगहरहिं सुत्तमाणेहिं दुजाहिं दुजम्मएहि हयविप्पहयभग्गेहिं एगप्पहारपडिबहिं जेण मुत्तपुरीसवमय सुलित्तोवलित्ता जाच परमदुष्भिगन्धा नो सं- 25 चामि रहकूडेणं सद्धि जाव भुञ्जमाणी विहरित्तए । तं

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५६
निरयावलियासु
धन्नाओ णं ताओ अम्मयाओ [जाव] जोवियफले जाओ णं वझाओ अaिय उरीओ जाणुकोप्परमायाओ सुरभि सुगन्धगन्धियाओ बिउलाई माणुस्सगाई भोगभोगाई भुञ्जमाणीओ विहरन्ति । अहं णं अधन्ना अपुण्णा अकयपुण्णा नो संचा5 एमि रट्ठकुडेणं सद्धि विउलाई जाव विहरित्तए ||
33
तेणें कालेणं समयेणं सुव्वयाओ नाम अज्जाओ इरियासमियाओ जाव बहुपरिवाराओ पुव्वाणुपुवि... जेणेव विमेले संनिवेसे... अहापडिरूवं उग्गहं जाव विहरन्ति । तब णं तासि सुव्वयाणं अज्जाणं एगे संघाइए विभेले संनिवेसे 10 उच्चनीय' [ जाव ] अडमाणे रट्ठ फ़ूडस्स गिहं अणुपविट्ठे । तर णं सा सोमा माहणी ताओ अज्जाओ एज्जमाणीओ पासइ, २ हहूं' खिप्पामेव आसणाओ अब्भुट्ठेइ २ सत्तट्ठ पयाई अणुगच्छर, २ वन्दइ, नमसइ, २ विउलेणं असण ४ पडिला भेत्ता एवं वयासी- " एवं खलु अहं, अज्जाओ रट्ठ15 कूडेणं सद्धिं विउलाई जाव संवच्छरे २ जुगलं पयामि, सोलसहि संवच्छ रेहिं बत्तीसं दारगरूवे पयाया । तर णं अहं तेहिं बहहिं दारहि य जाव डिम्भियाहि य अप्पेगइपहिं उत्ताणसेज्जपहिं जाव सुत्तमाणेहिं दुज्जारहिं जाव नो संचाएमि... विहरित्तए । तं इच्छामि णं अहं, 20 अज्जाओ, तुम्हं अन्ति धम्मं निसामेत्तए । तए णं ताओ अज्जाओ सोमाए माहणीए विचित्तं [ जाव ] केवलिपन्नत्तं धम्मं परिकहेन्ति ॥
"
तर णं सा सोमा माहणी तासि अज्जाणं अन्तिर धम्मं सोच्चा निसम्म हट्ट' जाव' हियया ताओ अज्जाओ 25 वन्दइ, नमसइ, २ एवं वयासी - " सद्दहामि णं, अज्जाओ, निग्गन्धं पावयणं, जाव अब्भुट्ठेमि णं, अज्जाओ, निग्गन्थं

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. तइओ वग्गो
पावयण, एवमेय, अज्जाओ, जाव से जहेयं तुब्भे वयह । जं नवरं, अज्जाओ. रट्टक्डं ओपुच्छामि, तए णं अहं देवाणुप्पियाणं अन्तिए [जाव ] मुण्डा पव्वयामि" । "अहासुह, देवाणुप्पिए, मा पडिबन्धं...” । तए णं सा सोमा माहणी ताओ अज्जाओ वन्दइ, नमसर, २ 5 पडिविसज्जेइ ॥
तए णं सा सोमा माहणो जेणेव रडक्रूडे,, तेणेव उवागया करयल°...एवं वयासी- ‘एवं खलु मए, देवाणुप्पिया, अज्जाणं अन्तिए धम्मे निलन्ते । से वि य णं धम्मे इच्छिए [ जाव ] अभिरूईए । तए णं अहं, देवाणुप्पिया, तुडभेहिं 10 अब्भगुन्नाया सुव्वयाणं अज्जाणं जाव पव्वइत्तए" ॥
तए णं से रकुडे सोमं माहणिं एवं वयासी-“मा णं तुमं, देवाणुप्पिए, इयाणि मुण्डा भवित्ता [ जाव] पव्वयाहि । भुनाहि ताव देवाणुम्पिए, मए सद्धिं विउलाई भोगभोगाइं, तओ पच्छा भुत्तभोई सुव्वयाणं अज्जाणं 15 अन्तिए मुण्डा (जाव पव्वयाहि" ॥
तए णं सा सा सोमा माहणी ण्हाया [ जावा सरीरा चेडियाचकवालपरिकिण्णा साओ गिहाओ पडिनिक्खमइ । २ विभेलं संनिवेसं मझमझेणं जेणेव सुव्वयाणं अज्जाणं उवस्सए, तेणेव उवागच्छइ । २ सुव्वयाओ अज्जाओ 20 वन्दइ, नमसइ पज्जुवासइ । तए णं ताओ सुव्वयाओ अज्जाओ सोमाए माहणीए विचित्तं केवलिपन्नत्तं धम्म परिकहेन्ति जहा जोवा बज्झन्ति । तए णं सा सोमा माहणी सुव्वयाणं अज्जाणं अन्तिए [ जाव] दुवालसविहं सावगधम्म पडिवज्जइ । सुब्वयाओ अज्जाओ 25 वन्दइ, नमसइ, २ जामेव दिसि पाउब्भूया तामेव दिसिं

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५८
निरयावलियासु
पडिगया । तए णं या सोमा माहणो समणोवासिया जाया अभिगय [नार ] अप्पाणं भावेमाणी विहरइ । तए णं ताओ सुव्वयाओ अज्जाओ अन्नया कयाइ विभे
लाओ संनिवेसाओ पडिनिक्खमन्ति, २ बहिया जणवय5 विहारं विहरन्ति ॥
तए णं ताओ सुव्वयाओ अज्जाओ अन्नया कयाइ पुव्वाणुपुवि...जीव विहरन्ति । तए णं सा लोमा माहणी इमीसे कहाए लद्धट्ठा समाणी हट्ठा ण्हाया तहेव निग्गया,
जाव वन्दइ, नमसइ । २ धम्मं सोच्चा [जाव] नवरं 10 "रडकुडं आपुच्छामि, तए णं पब्धयामि । “ अहासुहं...।"
तए णं सा सोमा माहणी सुव्वयं अजा वन्दइ नमसइ, २ सुव्वयाण अन्तियाओ पडिनिक्खमइ । २ जेणेव सए गिहे जेणेव रट्टकुडे, तेणेव उवागच्छइ । २
करयल तहेव आपुच्छह [ जाव ] पव्वइत्तए । “अहा. 15 सुह, देवाणुप्पिए, मा पडिबन्धं..." । तए णं रट्टकुठे
विउलं असणं, तहेव जाव पुव्वभवे सुभद्दा, (जाव] अज्जा जाया इरियासमिया [जाव] गुत्तबम्भयारिणी ॥
तए णं सा सोमा अज्जा सुव्वयाणं अज्जाणं अन्तिए सामाइयमाइयाई एक्कारस अङ्गाई अहिज्जइ । २ बहुइं छ20 महमदसमदुवालस जाव भावेमाणी बहुहिं वासाइं सामण्ण
परियागं पाउणइ । २ मासियाए संलेहणाए सहि भताई अणसणाए छेइत्ता आलोइयपडिकन्ता समाहिपत्ता कालमासे कालं किच्चा सकस्स देविन्दस्स देवरन्नो सामाणियदेव
ताए उववज्जिहिइ । तत्थ णं अत्थेगइयाणं देवाणं दो सो25 गरोवमाई ठिई पन्नत्ता । तत्थ णं सोमस्स वि देवस्स दो सागरोवमाई ठिई पन्नत्ता॥
“से ण, भन्ते, सोमे देवे तओ देक्लोगाओ आउक्खएणं जाव चयं चइत्ता कहिं गच्छिहिइ, कहिं उवव

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तइओ वग्गो
५९ ज्जिहिइ ?” “गोयमा, महाविदेहे वासे [ जाव ] अन्तं काहिहि ॥
__ निक्खेवओ ॥ ३ । ४ ॥
उक्खेवओ ॥ ३ ॥ ५ ॥ एवं खल, जम्बू । तेणं कालेणं तेणं समयेणं रायगिहे नामं 5 नयरे । गुणसिलए चेइए । सेणिए राया। सामी समोसरिए । परिसा निग्गया ॥
तेणं कालेणं तेणं समयेणं पुण्णभद्दे देवे सोहम्मे कप्पे पुण्णभद्दे विमाणे सभाए सुहम्माए पुण्णभदंसि सीहासणंसि चउहिं सामाणियसाहस्सीहिं, जहा सूरियाभो, जाव] 10 बत्तोसइविहं नट्टविहिं उबदसित्ता जामेव दिसि पाउभूए तामेव दिसिं पडिगए । कुडागारसाला । पुव्वभवपुच्छा। " एवं खलु गोयमा " ॥
तेणं कालेणं तेणं समयेणं इहेव जम्बुद्दीवे दीवे भारहे वासे मणिवइया नामं नयरी होत्था रिद्ध । चन्दो। ताराइणे चे- 15 इए । तत्थ णं भणिवइयाए नयरीए पुण्णभद्दे नाम गाहावई परिवसइ अड़े । तेणं कालेणं तेण समयेणं थेरा भगवन्तो जाइसंपन्नो [जाव जीवियासमरणभयविभुक्का बहुस्सुया बहुपरियारा पुवाणुपुचि [जाव] समोसढा । परिसा निग्गया। 20 तए णं से पुण्णभद्दे गाहावई इमीसे कहाए लखट्टे हद [जाव] जहा पण्णत्तीए गङ्गदत्ते, तहेव निग्गच्छइ, [जाव निक्खन्तो [जाव] गुत्तबम्भयारी ॥
तए णं से पुण्णभद्दे अणगारे भगवन्ताणं अन्तिए सामाइयमाइयाई एक्कारस अङ्गाइं अहिज्जइ । २ बहू हिं 25 च उत्थछट्टम [जाव] भावित्ता बहुई वासाइं सामण्णपरियागं पाउणइ । २ मासियाए संलेहणाए सर्टि भत्ताई अणसणाए छेइत्ता आलोइयपडिकन्ते समाहिपत्ते कालमासे

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निरयावलियासु कालं किच्चा सोहम्मे कप्पे पुण्णभद्दे विमोणे उववायसभाए देवसयणिज्जंसि [जाव भासामणपज्जत्तीए ॥
"एवं खलु, गोयमा पुण्णभद्देणं देवेणं सा दिव्वा देविट्ठी [जाव] अभिसमन्नागया । “पुण्णभद्दस्स णं, भन्ते, 5 देवस्स केवइयं कालं ठिई पन्नत्ता?" “गोयमा, दो सा.
गरोवमाई ठिई पन्नत्ता " । “पुण्णभद्दे णं, भन्ते, देवे ताओ देवलोयाओ [जाव] कहिं गच्छिहिइ, कर्हि उववजिजहि ? " गोयमा, महाविदेहे वासे सिज्झिहिइ (जाव
अन्तं काहिइ" ॥ 10
निक्खेवओ ॥ ३ । ५ ॥
उक्खेवओ ॥ ३ ॥ ६ ॥ एवं खलु, जम्बू । तेणं कालेणं तेणं समएणं रायगिहे नयरे । गुणसिलए चेइए । सेणिए राया । सामी समोसरिए ॥
तेणं कालेणं तेणं समयेणं माणिभद्दे देवे सभाए सुहम्माग माणिभद्दसि सीहासणंसि चउहिं सामाणियसाहस्सीहिं जहा पुण्णभद्दा तहेव आगमणं, नट्टविही, पुव्वभवपुच्छा । मणिवई नयरी, माणिभद्दे गाहावई थेराणं
अन्तिए पञ्चजा, एक्कारस अङ्गाई अहिज्जइ, वहूहिं वासाइं 20 परियाओ, मासिया सलेहणा, सहि भत्ताइ । माणिभद्दे
विमाणे उववाओ, दो सागरोवमाइं ठिई, महाविदेहे वासे सिज्झिहिइ ॥
निक्खेवओ ॥ ३ । ६ ॥ एवं दत्ते ७, सिवे ८, बले ९, अणाढिए १०. सव्वे जहा 25 पुण्णभद्दे देवे । सव्वेसिं दो सागरोवमाई ठिई । विमाणा
देवसरिसनामा । पुत्वभवे दत्ते चन्दणानामए, सिवे महि
लाए, बले हत्थिणपुरे नयरे, अणाढिए काकन्दिए । चेइ. ' योइं जहा संगहणीप ॥
॥ तइओ वग्गो सम्मत्तो ॥
15

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IV
॥ पुप्फचूलियाओ॥ " जइ णं, भन्ते, समणेणं भगवया..." । उक्खेवओ। जाव “दस अज्झयणा पन्नत्ता । तं जहासिरि-हिरि-धिइ-कित्तीओ बुद्धी लच्छी य होइ बोद्धव्वा ।
लीग टोर बोदव्या। इलादेवी सुरादेवी रसदेवी गन्धदेवी य ॥" “जइ णं, भन्ते, समणेणं भगवया [जाव] संपत्तेणं उवङ्गाणं चउत्थस्स वग्गस्स पुप्फचलियाणं दस अज्झयणा पन्नत्ता पढमस्त णं, भन्ते,-"। उक्खेवओ। “ एवं खलु, जम्बू " ॥
तेणं कालेणं तेणं समएणं रायगिहे नयरे, गुणसिलए. चेहए, सेणिए राया। सामी समोसढे, परिसा निग्गया। तेणं कालेणं तेणं समएणं सिरिदेवी सोहम्मे कप्पे सिरिवडिसए विमाणे सभाए सुहम्माए सिरिंसि सीहासणंसि चरहिं सामाणियसाहस्लीहिं चउहि महत्तरियाहिं, जहा 15 बहुपुत्तिया, [जाव] नट्टविहिं उवदसित्ता पडिगया । नवरं दारियाओ नत्थि । पुव्वभवपुच्छा। " एवं खलु, जम्बू"
तेणं कालेणं तेणं समयेणं रायगिहे नयरे, गुणसिलए
10

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६२
निरयावलियासु चेइए, जियसत्त राया। तत्थ णं रायगिहे नयरे सुदंसणो नाभं गाहावई परिवसइ अड़े । तस्स णं सुदसणस्स गा. हावइस्स पिया नाम भारिया होत्था सोमाला तस्स णं सुदसणस्स गाहावइस्सधूया पियाए गाहावयणीए अत्तिया भूया नाम दारिया होत्थो, बुढा बुड्ढकुमारी जुण्णा जुण्णकुमारी पडियपुयत्थणो वरगपरिवज्जिया यावि होत्था॥
तेणं कालेणं तेणं समयेणं पासे अरहा पुरिसादाणीए [ जाव ] नवरयणीए । वण्णओ सो च्चेव । समोसरणं ।
परिसा निग्गया ॥ 10 तए णं सा भूया दारियो इमीसे कहाए लद्धट्ठा
समाणी हट्ठतुठ्ठा जेणेव अम्मापियरो, तेणेव उवागच्छइ, २ एवं वयासी-“ एवं खलु, अम्मंताओ पासे अरहा पुरिसादाणीए पुव्वाणुपुदिव चरमाणे [जाव] गणपरिवुडे विहरइ ।
तं इच्छामि णं, अम्मंताओ, तुम्भेहिं अब्भणुनाया समाणी 15 पासस्स अरहओ पुरिसादाणीयस्स पायवन्दिया गमित्तए" अहासुहं, देवाणुप्पिए, मा पडिबन्धं..." ॥
तए णं सा भूया दारिया पहाया [जाव] सरीरा चेडीचकवालपरिकिण्णा साओ गिहाओ पडिनिक्खमः । २
जेणेव बाहिरियाँ उवट्ठाणसाला तेणेव उवागच्छइ । २ 20 धम्मियं जाणप्पवरं दुरूढा । तए णं सा भूया दारिया निययपरिवारपरिवुडा रायगिहं नयरं मज्झंमज्झेणं निग्गच्छइ, २ जेणेव गुणसिलए चेहए तेणेव उवागच्छइ, २ छत्ताईए तित्थयरातिसए पासइ । २ धम्मियाओ जाणप्प
वराओ पच्चोरुभित्ता चेडीचकवालपरिकिण्णा जेणेव पासे 25 अरहा पुरिसादाणोए, तेणेव उवागच्छइ, ३ तिक्खुत्तो
(जात्र] पज्जुवासइ ॥

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चउत्थो वग्गो तए णं पासे अरहा पुरिसादाणीए भूयाए दारियाए य महइ° ...। धम्मकहा । धम्मं सोचा निसम्म हटु वन्दइ नमंसइ, २ एवं वयासो-" सद्दहामि णं, भन्ते, निग्गन्थं पावयणं, जाव अब्भुटेमि णं, भन्ते. निग्गन्थं पावयणं, से जहेयं तुभे वयह, जं नवरं, भन्ते, अम्मापियरो आपु. 5 च्छामि, तए णं अहं [ जाव ] पव्वइत्तए” । “अहासुहं देवाणुप्पिए " ॥
तए णं सा भूया दारिया तमेव धम्मियं जाणपघरं [ जाव ] दुरुहइ । २ जेणेव रायगिहे नयरे, तेणेव उवा. गया । रायगिहं नयरं मज्ज्ञमज्झेणं जेणेव सए गिहे, तेणेव 10 उवागया। रहाओ पच्चोरुहित्ता जेणेव अम्मापियरी, तेणेव उवागया । करयल°, जहा जमाली, आपुच्छइ । "अहानुहं, देवाणुप्पिए" ॥
तए णं से सुदंसणे गाहावई विउलं असणं ४ उव. क्खडावेइ, मित्तनाइ° आमन्तेइ । २ जाव जिमियभुत्तुत्तर- 15 काले सुइमए निक्खमणमाणेत्ता कोडुम्बियपुरिसे सदावेइ, २ एवं बयासी-“ खिप्पामेव, भो देवाणुप्पिया, भूयादारियाए पुरिससहस्सवाहिणीयं सीयं उवट्टवेह, २ जाव पच्चप्पिणह" । तए णं ते [जाव] पच्चप्पिणन्ति ॥
तए णं से सुदंसणे गाहावई भूयं दारियं ण्हायं 20 विभूसियसरीरं पुरिससहस्तवाहिणि सीयं दुरुहइ । २ मित्तनाइ [जाव रवेणं रायगिहं नयरं मज्झमझेणं, जेणेव गुणसिलए चेइए, तेणेव उवागर छ ताईए तित्थयराइसए पासइ, २ सोयं ठावेइ, २ भूयं दारिय सोयाओ पच्चारुहेइ ॥
25 तए ण तं भूयं दारियं अम्मापियरो पुरओ काउं जेणेव

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निरयावलियासु पासे अरहा पुरिसादाणीए, तेणेव उवागए तिक्खुत्तो वन्दइ, नमंसइ, २ एवं वयासी-" एवं खलु, देवाणुप्पिया, भूया दारिया अम्हं एगा धूया इट्ठा । एस णं, देवाणुप्पिया, संसारभउव्विग्गा भीया [जाव ] देवाणुप्पियाण अन्तिए मुण्डा [ जाव ] पव्वयाइ । तं एयं णं, देवाणुप्पिया, सिस्सिणिभिक्खं दलयइ । पडिच्छन्तु णं देवाणुप्पिया, सिस्सिणिभिक्खं" । “अहासुहं, देवाणुप्पिया" ||
तए णं सा भूया दारिया पासेणं अरहया...एवं वुत्ता समाणी हट्ठा उत्तरपुरस्थिमं सयमेव आभरणमल्लालंकारं 10 उम्मुयइ, जहा देवाणन्दा, पुप्फचूलाणं अन्तिए [जाव ] गुत्तबम्भयारिणो ॥
तए णं सा भूया अज्जा अन्नया कयाइ सरीरपाओसिया जाया यावि होत्था.। अभिक्खणं २ हत्थे धोवइ,
पाए धोवइ, एवं सीसं धोवइ, मुहं धोवइ, थणगन्तराई 15 धोवइ, कक्खन्तराई धोवइ, गुज्झन्तराई धोवइ, जत्थ
जत्थ वि य णं ठाणं वा सेज्जं वा निसीहियं वा चेएइ, तत्थ तत्थ वि य णं पुवामेव पाणएणं अब्भुक्खेइ, तओ पच्छा ठाणं वा सेज्जं वा निसीहियं वा चेएइ ।।
तए ण ताओ पुप्फचूलाओ अज्जोओ भूयं अज्जं एवं 20 वयासी-" अम्हे णं, देवाणुप्पिए, समणीओ निग्गन्थीओ
इरियासमियाओ [जाव] गुत्तबम्भचारिणीओ। नो खलु कप्पइ अम्हं सरीरपाओसियाणं होत्तए । तुम च णं, देवाणुप्पिए, सरीरपाओसिया अभिक्खणं २ हत्थे धोवसि [जाव] निसीहियं चेएसि । तं णं तुमं, देवाणुप्पिए, एयस्स 25 ठाणस्स आलोएहि" त्ति । सेसं जहा सुभदाए, जाव
पाडिएक्कं उवस्सयं उवसंपज्जित्ताणं विहरई । तर णं सा

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चउत्थो वग्गो भूया अज्जा अणोहट्टिया अणिवारिया सच्छन्दमई अभि. क्खणं २ हत्थे धोवइ जाव चेएइ ॥
तए णं सा भूया अज्जा बहुहिं चउत्थछट्ट° बहुइं वासाई सामण्णपरियागं पाउणित्ता तस्स ठाणस्स अणालोइयपडिकन्ता कालमासे कालं किच्चा सोहम्मे कप्पे 5 सिरिवर्डिसए विमाणे उववायसभाए देवसयणिज्जंसि जाव ओगाहणाए सिरिदेवित्ताए उववन्ना पश्चविहाए पज्जत्तीए जाव भासामणपज्जत्तीए पज्जत्ता । “एवं खलु, गोयमा, सिरीए देवीए एसा दिव्या देविड़ी लद्धा पत्ता । एगं प. लिओवम ठिई ” । 'सिरी णं, भन्ते, देवी जाव कहिं 10 गच्छिहिइ ?” “ महाविदेहे बासे सिज्झिहिइ" ॥
॥ निक्खेवओ ॥ ४ ॥ १ ॥ एवं सेसाण वि नवण्हं भाणियव्वं । सरिसनामा वि. माणा । सोहम्मे कप्पे पुत्वभवो । नयरचेइयपियमाईणं अप्पणो य नामादि जहा संगहणीए । सबा पासस्स अ- 15 न्तिए निक्खन्ता । ताओ पुप्फचुलाणं सिस्सिणोयाओ, सरीरपामोसियाओ सव्वाओ अणन्तरं चयं चइत्ता महाविदेहे वासे सिज्झिहिन्ति ।
॥ पुप्फचलाओ सम्मत्ताओ ॥ ४ ॥

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5
66
V
|| वहिसाओ ||
जइ णं, भन्ले | क्वओ । जाव दुवालस
ܝܙ
अज्झयणा पन्नत्ता । तं जहा
पन्नत्ता,
खलु.
-
निसढं माअणि - वह वहे पगया जुत्ती दसरहे दढरहे य । महाधणू सत्तधणू दसघणू नामे सयधणू य ॥
"
66
"6
जइ णं, भन्ते, समणेणं जाव दुवालस अज्झयणा पढमस्स णं, भन्ते...। उक्खेवओ । एवं
"
<<
>>
जम्बू 11
तेण कालेणं तेणं समयेणं वारवई नामं नयरी होत्था दुवालसजोयणाय मा [ जीव] पच्चकखं देवलोयभूया पासादीया 10 दरिसणिज्जा अभिरुवा पडिरूवा ॥
तीसे णं बारवईए नयरोप बहिया उत्तरपुरत्थि मे दि सीभोर एत्थ णं रेवए नाम फवर होत्या तुङ्गे गयणयलमलिहन्तसिहरे नाणाविहरुक्ख गुच्छ गुम्मलयावल्लीपरिंगयाभिरामे हंसमियमयुरकोञ्च सारसकागमयण सालाकोइल15 कुलोववे तडक डगवियर उभरपवाल सहर पडरे अच्छरगणदेवसंघविज्जाहर मिहुण संनिचिण्णे निच्चच्छणए दसोवरवरपुरिसते लोक बलवगाणं सोमे सुभव पियदंसणे सुरूवे पासादीए [जाव] पडिरूवे ||

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पञ्चमो वग्गो
६७
तस्स णं रेवयगस्स पव्वयस्स अदूरसामन्ते एत्थ णं नन्दणवणे नामं उज्जाणे होत्था सव्वोउयपुप्फ' [ जाव ] दरिसणिज्जे ||
तत्थ णं नन्दणवणे उज्जाणे सुरपियस्स जक्खस्स Graterणे होत्था चिराईए [जाव] बहुजणो आगम्म अच्चे 5 इ सुरप्पियं जक्खाययणं ॥
से णं सुरपिए जक्खाययणे एगेणं महया वणसण्डेणं सव्वाओ समन्ता संपरिक्खित्ते जहा पुण्णभद्दे जाव सिलावट्टए ||
तत्थ णं वारवईए नयरीए कण्हे नामं वासुदेवे राया 10 होत्था जाव पसासमाणे विहरइ । से णं तत्थ समुद्दविजयपामोक्खाणं दण्डं दसाराणं, बलदेवपामोक्खाणं पञ्चण्हं महाचोराणं, उग्गसेणपामोक्खाणं सोलसण्हं राईसाहस्सीण, पज्जुण्णपामोक्खाणं अजुट्ठाणं कुमारकोडीणं, सम्पामोक्खाणं सट्टीए दुद्दन्तसाहस्सीणं, वोरसेणपामो 15 क्खाणं पक्कवीसाए वीरसाहस्सोणं, रुप्पिणिपामोक्खाणं सोलसण्हं देवी साहस्सीणं, अणङ्गसेणापामोक्खाणं गाणं गणिया साहस्त्रीणं अन्नेसिं च बहुणं राईसर जाव सत्थवाहपभिर्हण वेयइढगिरिसागरमेरागस्स दाहिणड्ढभर हस्स आहेवच्चं जाव विहरइ ॥
20
तत्थ णं वारवईए नयरीए बलदेवे नामं राया होत्या, महया जाव रज्जं पसासेमाणे विहरइ । तस्स णं बलदेवस्स रन्नो रेवई नामं देवी होत्था सोमाला जाव विहरइ । तर णं सा रेवई देवो अन्नया कयाह तंसि तारिसगंसि सर्याणज्जंसि जाव सोहं सुमिणे पासित्तणं..., एवं सु. 25 मिणदंसणपरिकहणं, कलाओ जहा महाबलस्स, पन्नासओ

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६८
निरयावलियासु
दाओ, पन्ना परायकन्नगाणं एर्गादिवसेणं पाणिग्गहणं... नवरं निसढे नाम, जाव उपि पासायं विहरइ ॥
""
35
5
तेणं कालेणं तेणं समरणं अरहा अरिणेमी आइगरे दस घणूइं ... वण्णओ जाव समोसरिए । परिसा निग्गया || तए णं से कण्हे वासुदेवे इमीसे कहाए लट्ठे स माणे तुट्ठे कोsस्त्रियपुरिसे सहावेइ २ एवं वयासीविपामेव, देवाणुप्पिया, सभाए सुहम्माए सामुदाणियं भेरि ताले हि 1 तप णं से कोडुम्बियपुरिसे जाव पडिसुणित्ता जेणेव सभाए सुहम्माए सामुदाणिया भेरी, 10 तेणेव उवागच्छइ । २ सामुदाणियं भेरिं महया २ सद्देणं तालेइ ॥
64
तए णं तीसे सामुदाणियाए भेरीए महया २ सद्देणं तालियाए समाणीए समुद विजय पामोक्खा दसारा, देवीओ भाणियव्वाओ, जाव अणङ्गसेणापामोक्खा अणेगा गणिया15 सहस्सा अन्ने य बहवे राईसर जाव सत्थवाहप्पभिईओ हा या जाव पायच्छित्ता सव्वालंकारविभूसिया जहाविभवइडीसक्कारसमुदपणं अप्पेगइया हयगया (जाव] पुरिसवग्गुरापरिक्खित्ता जेणेव कण्हे वासुदेवे, तेणेव उवागच्छइ २ करयल कण्हं वासुदेवं जपण विजपणं वद्धावन्ति ॥
20
तर णं से कण्हे वासुदेवे कोडुम्बियपुरि से एवं वयासी" खिप्पामेव, भो देवाणुपिया, अभिसेक्कहत्थि कप्पेह हयगयरहपवरं जाव पञ्चष्पिणन्ति । तए णं से कण्हे वा सुदेवे मज्जणघरे जाव दुरूढे, अठ्ठठ्ठ मङ्गलगा, जहा कुजिए, सेयवरचामरेहि उद्धव्यमाणेहि २ समुद्दविजयपामो25 हिं दस दसारेहिं जाव सत्थवाहप्पभिईहिं सद्धि संपरिवुडे सव्विड्डीए जाव रखेणं बारावई नयरिं मांमज्झेणं,... सेसं जहा कुणिओ जाब पज्जुवासइ ॥

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पञ्चमो वग्गो
६९
तए णं तस्स निसढस्स कुमारस्त उपि पासायवरमयस्स तं महया जणसदं च ..जहा जमाली, जाव धम्म सोच्चा निसम्म वन्दइ, नमसइ, २ एवं वयासो- सद्द. हामि णं, भन्ते, निग्गन्य पावयणं, " जहा चित्तो, जाव सावगधम्म पडियज्जइ. २ पडिगए ॥
5 तेणं कालेणं तेणं समएणं अरहाअरिष्टनेमिस्त अन्तेवासी वरदत्ते नामं अणगारे उराले जाव विहरइ । तए णं से वरद ने अणगारे निसढं पासइ, २ जायस इडे जाव पज्जुवासमाणे एवं वयासी-“अहो णं, भन्ते, निसढे कुमारे इतु इट्ठरुवे कन्ते कन्तरूवे. एवं पिए मणुन्नए, मणामे 10 मणामरूवे सोमे सोमरूवे पियदसणे सुरूवे । निसढेणं, भन्ते, कुमारेण अयमेयारूवे माणुयइढी किण्णा लद्धा, किण्णा पत्ता ?" पुच्छा जहा सूरियाभस्ल । " एवं खलु, वरदत्ता" ।
तेणं कालेणं तेणं समएणं इहेव जम्बुद्दीवे दोवे भारहे 15 वासे रोहोडए नामं नयरे होत्था. रिद्ध°...। मेहवणे उज्जाणे । माणिदत्तस्स जक्खस्स जक्खाययणे । तत्थ णं रोहोडए नयरे महब्बले नाम राया, पउमावई नाम देवी, अन्नया कमाइ तंसि तारिसगंसि सयणिज्जंसि सीहं सुमिणे..., एवं जम्मणं भाणियव्वं जहा महाबलस्त, 20 नवरं वीरङ्गओ नाम, वत्तीसओ दाओ, बत्तीसाए रायव. रकन्नगाण पाणि जाव ओगिज्जमाणे २ पाउसवरिसा. रत्तसरयहेमन्र्तागम्हवसन्ते छप्पि उऊ जहाविभवे समाणे इठे सद्द [जाव] विहरइ ॥
तेणं कालेणं तेणं समएणं सिद्धत्था नाम आयरिया 25 जाइसंपन्ना जहा केसी, नवरं बहुस्युया बहुपरिवारा

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७०
निरयावलियासु जेणेव रोहीडए नयरे, जेणेव मेहवण्णे उज्जाणे, जेणेव माणिदत्तस्स जक्खस्स उक्खाययणे, तेणेव उवागए अहा. पडिरूवं जाव विहरइ । परिसा निग्गया ॥
तए णं तस्स वीरङ्गयस्स कुमारस्स उप्पि पासायवरगयस्स तं मया जणसई...जहा जमाली, निग्गओ । धम्म सोच्चा..., जं नवरं, देवाणुप्पिया, अम्मापियरो आ. पुच्छामि, जहा जमाली, तहेव निक्खन्तो जाव अणगारे जाए जाव गुत्तबम्भयारी ॥
तए णं से वीरङ्गए अणगारे सिद्धत्थाणं आयरियाणं 10 अन्तिए सामाइयमाइयाइं जाव एकारस अशाई अहिज्जइ ।
२ बहुई जाव चउत्थ जाव अप्पाणं भावेमाणे बहुपडिपु. ण्णाइं पणयालीसवासाइं सामण्णपरियागं पाउणित्ता दोमासियाए संलेहणाए अत्ताणं झूसित्ता सवीसं भत्तसयं
अणसणाए छेइत्ता आलोइयपडिकन्ते समाहिपत्ते काल15 मासे कालं किच्चा बम्भलोए कप्पे मणोरमे विमाणे देव
त्ताए उववन्ने। तत्थ णं अत्थेगइयाणं देवाणं दससागरो. वमाइं ठिई पन्नत्ता ॥
से णं वीरङ्गए देवे ताओ देवलोगाओ आउक्खएणं जाव अणन्तरं चयं चइत्ता इहेव बारवईए नयरीए बलदे. 20 वस्स रन्नो रेवईए देवीए कुच्छिसि पुत्तत्ताए उववन्ने ।
तए ण सा रेवईए देवी तंसि तारिसगंसि सयणिज्जंसि सुमिणदसणं, जाव उप्पि पासायवरगए विहरइ । तं एवं खलु, वरदत्ता निसढेणं कुमारणं अयमेयारुवे उराले
मणुयइडढी लद्धा ३॥ 25 'पभू णं, भन्ते निसढे कुमारे देवाणुप्पियाणं अन्तिए
जाव पव्वइत्तए ?” हन्ता, पभू । से एवं, भन्ते । इह

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पञ्चमो वग्गो वरदत्ते अणगारे जाव अप्पाणं भावेमाणे विहरइ । तए णं अरहा अरिहणेमी अन्नया कयाइ बारवईओ नयरीओ जाव बहिया जणवयविहारं विहरइ । निसढे कुमारे समणोवासए जाए अभिगयजीवाजीवे जाव विहरइ ।।
तए णं से निसढे कुमारे अन्नया कयाइ जेणेव पो. 5 सहसाला, तेणेव उवागच्छइ, २ जाव दब्भसंथारोवगए विहरइ । तए णं तस्स निसढस्स कुमारस्त पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं जागरमाणस्स इमेयारूवे अज्झथिए जाव समुप्पज्जित्था-“धन्ना णं ते गामागर जाव संनिवेसा जत्थ ण अरहा अरिट्टणेमी विहरइ । धन्ना 10 णं ते राईसर जाव सत्थवाहप्पभिईओ जे णं अरिहणेमि वन्दन्ति, नमंसन्ति जाव पज्जुवासन्ति । जइ णं अरहा अरिठ्ठशे मी पुव्वाणुपुवि...नन्दणवणे विहरेज्जा, तए णं अहं अरहं अरिठणेमि वन्दिज्जा जाव पज्जुवासिज्जा ॥
तए णं अरहा अरिठणेमी निसढस्स कुमारस्त अय- 15 मेयारूवमज्झत्थिय जाव वियाणित्ता अट्ठारसहिं समणसहस्सेहिं जाव नन्दणवणे... । परिसा निग्गया। तए ण निसढे कुमारे इमीसे कहाए लढे समाणे हह चाउग्घण्टेणं आसरहेणं निग्गए जही जमाली, जाव अम्मापियरो आच्छित्ता पव्वइए, अणगारे जाए जाब गुत्तबम्भयारोi 20
तए णं से निसढे अणगारे अरहओ अरिणेमिस्स तहाख्वाणं थेराणं अन्तिए सामाइयमाइयाई एक्कारस अझाई अहिज्जइ । 2 बहुइं चउत्थ? जाव विचित्तेहि तवोकम्मेहि अप्पाणं भावेमाणे बहुपडिपुण्णाई नव वासाई सामण्णपरियागं पाउणइ, २ बायालीसं भत्ताई अणसणाए 25 छेएइ, आलोइयपडिकन्ते समाहिपत्ते आणुपुब्धीए कालगए॥

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७२
निरयावलियासु
तए ण से वरदत्ते अणगारे निसर्ट अणगारं कालगयं जाणित्ता जेणेव अरहा अरिष्टुणेमो, तेणेव उवागच्छइ, २ जाव एवं वयासी-" एवं खलु देवाणुप्पियाणं अन्तेवासी निसढे नाम अणगारे पगइभपुए जाव विणीए। से णं, 5 भन्ते, निसढे अणगारे कालमासे कालं किच्चा कहिं गए,
कहिं उववन्ने ? ॥ ___ "वरदत्ता" इ अरहा अरिट्ठणेमो वरदत्तं अणगारं एवं वयासी- एवं खलु, वरदत्ता, ममं अन्तेवासी निसढे . नामं अणगारे पगइभद्दे जाव विणीए ममं तहारूवाणं 10 थेराणं अन्तिए सामाइयमाझ्याई एक्कारस अगाई अहि.
ज्जित्ता बहुपडिपुण्णाई नव वासाइं सामण्णपरियागं पाउणित्ता वायालीस भत्ताइं अणसणाए छेइत्ता आलोइयपडिक्कन्ते समाहि पत्ते कोलमासे कालं किच्चा उड्ढं च
न्दिमसूरियगहणनक्खत्ततारारूबाण सोहम्मीसाणं तिण्णि 15 य अठ्ठारहत्तरे गेविज्जविमाणे वाससए वीइवइत्ता सव्व
कृसिद्धविमाणे देवत्ताए उववन्ने । तत्थ ण देवाणं तेत्तीसं सागरोवमाइं ठिई पनत्ता" ॥
'से , भन्ते. निसढे देवे ताओ देवलीगाओ आउक्खएणं भवक्खएणं ठिइक्खएण अणन्तरं चयं चइत्ता कहिं 20 गच्छिहिइ, कहिं उवज्जिहिइ ?' “वरदत्ता, इहेव
जम्बुद्दावे दीवे महाविदेहे वासे उन्नाए नगरे विसुद्धपिइसे रायकुले पुत्तत्ताए पच्चायाहिइ । तए णं से उम्मुकबालभावे विन्नयपरिणयमेत्ते जोव्वणगमणुप्पत्ते तहारू
वाणं थेराणं अन्तिए केवलबोहिं बुज्झित्ता अगाराओ अ25 जगारियं पवज्जिहिइ । से णं तत्थ अणगारे भविस्सइ
इरियासमिए जाव गुत्तबम्भयारी । से णं तत्थ बहुइं चउ

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पञ्चमो वग्गो
७३
स्थछट्टमदसमदुवालमेहि मासद्धमासखमणेहिं विचित्तेहि तवोकम्मे हिं अप्पोणं भावेमाणे बहूई वालाई सामण्णपरियागं पाउणिस्सइ । २ मासियाए सलेहणाए अत्ताणं झुसिहिइ, २ सद्धि भत्ताई अणसणाए छेइहिइ, जस्सट्टाए कीरइ नग्गभावे मुण्डभावे अपहाणए जाव अदन्तवणए अच्छत्तए 5 अणोवाहणाए फलहसेज्जा कट्टसेज्जा केसलोए बम्भचेरवासे परघरपवेसे पिण्डवाउलद्धावलद्धे उच्चावया य गामकण्टगा अहियासिज्जइ, तमढें आराहेइ । २ चरिमेर्हि उस्सासनिस्तासेहिं सिज्झिहिइ बुज्झिहिइ जाव सव्वदुक्खाणं अन्तं काहिइ” ॥
॥ निक्खेवओ ॥ ५ । १ ॥ एवं सेसो वि एकारस अज्झयणा नेयव्वा संगहणीअणुसारेण अहीणमइरित्त एकारससु वि ॥ १९० ॥
॥ पञ्चमो वग्गो सम्मत्तो ॥ ५ ॥ निरयावलियासुयखन्धो सम्पत्तो । सम्मत्ताणि उवङ्गाणि। निरयावलियाउवङ्गे णं एगो सुयसन्धो, पञ्च वग्गा पञ्चसु दिवसेसु उदिस्सन्ति तत्थ चउसु वग्गेसु दस दस उद्देसगा, पञ्चमवग्गे बारस उद्देसगा ॥
॥निरयावलियामुत्तं सम्मत्तं ॥

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Page #92

( वर्णकादिविस्तारः )
[ This Appendix yives in full the passa gas which are not 30 giren in the text. The first figure refers to the page and the second to thie line. ]
3. 2. रिद्ध° Following is the full description of 5 the city:
रिद्धस्थिमियसमिद्धा पमुइयजणजाणवया आइण्णजणमणुसा हलसयसहस्ससंकिट्टविकिट्ठलट्ठपण्णत्तसेउसीमा कुक्कुडसंडेयगामपउरा उच्छुजवसालिकलिया गोमहिसगवेलगप्पभूया आयारवंतचेइयजुवइविविहसंणि- 10 विट्ठवहुला उक्कोडियगायगंठिमेयगभडतकरखंडरक्खरहिया खेमा निरुवद्दवा सुभिक्खा वीसत्थसुहावासा अगेगकोडि. कुटुंबियाइण्णणिव्वुयसुहा नडनट्टगजल्लमल्लमुट्टियवेलंबगकहगपवगलासगआइक्खगमंखलंखतूणइल्लतुंबवीणियअणेगतालायराणुचरिया आरामुजाणअगड़तलागदीहियवण्णि- 15 णगुणोववेया नंदणवणसंनिभप्यगासा उम्विद्धविउलगंभारखायफलिहा चकगयमुसुंढिओरोहसयग्धिजमलकवाडघणदुप्पवेसा धणुकुडिलवकपागारपरिक्खित्ता कविसीसगवट्टरइयसंठियविरायमाणा अट्टालयवरियदारगोपुरतोरणसमुन्नयसुविभत्तरायमग्गा छेयायरियरइयदढफलिहइंदकि- 20 लाविवणिवणिछित्तसिप्पियाइण्णणियलुहा सिंघाडगतिगचउक्कचच्चरपणियावणविविहवत्थुपरिमंडिया सुरम्मा नरवइप

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७६
निरयावलियासु विइण्णमहिवइपहा अणेगवरतुरगमत्तकुंजररहपहकरसीयसं. दमाणी आइण्णजाणजुग्गा विमउलणवणलिणिसोभियजला पंडुरवरभव गसण्णिमाहिया उत्ताणणयणपेच्छणिज्जा पासादिया दरिसणिज्जा अभिरूवा पडिरूवा ॥
5 3. 2. The description of the चेइय, असोग and पुढविसिलापट्टअ are:
(a) चिराईए पुवरिसपन्नते पोराणे सदिए वित्तिए [कित्तिए ] णाए सच्छत्ते सज्झए सघण्टे सपडागे पडागाइ
पडागमण्डिए सलोमहत्ये कयवेयड्डिए लाउल्लोइयमहिए 10 गोसीससरसरत्तचन्दणदहरदिण्णपञ्चङ्गलितले उवचियः
चन्दणकलसे चन्दणघडसुकयतोरणपडिदुवारदेसभाए आसत्तोसत्तविउलववम्घारियमल्लदामकला पश्चवण्णसरससुरभिमुक्कपुप्फपुञ्जोवयारकलिए कालागुरुपवरकुंदु
रुकतुरुकधूवमघमघन्तगन्धुद्धयाभिरामे सुगन्धवरगन्ध15 गन्धिए गन्धवट्टिभूए णडणट्टगजल्लमलमुट्टियवेलंबगपवग.
कहगलासग आइक्खगलंखमखतूणइल्ल तुम्बवीणियभुय माग हपरिगए बहुजण जाणवयस्ल विस्र्याकत्तिए बहुजणस्स आहुस्स आहुणिजे पाहुणिजे अच्चणिज्जे बंदणिज नसणिजे पूणिज्जे सकाराणज्जे संमाणणिज्जे कल्लाणं मंगलं देवयं 20 चेइयं विणए पज्जुवासणिज्जे दिव्वे सच्चे सच्चोवाए सण्णि हियपाडिहेरे जागसहस्तभागपडिच्छए बहुजणो अच्चेइ आगम्म...॥
(b,दूरुग्गयकन्दमूलवट्टलट्टसंठियसिलिट्टघणमसिणनिद्धसुजायनिरुवयुव्बिद्धपवरखन्धी अणेगनरपवरभुयागेज्झे 25 कुसुमभरसमोणमन्तपत्तल विसालसाले महुयरिभमरगण

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वर्णकादिविस्तारः
৩৩ गुमगुमाइयनिलिन्तउड्डिन्तसस्सिरीए नाणास उणगणमिहु. णसुमहरकण्णसुहपलत्तसहमहुरे कुसविकुसविसुद्धरुक्खमूले मूलमन्ते कन्दमन्ते जाव परिमोयणे सुरम्मे पासादीए दरिसणिज्जे अभिरूवे पडिरूवे ॥ __(c पुढविसिलापट्टए विक्खम्भायामउस्सेहतुप्पमाणे 5 किण्हे अञ्जणगवाणकुवलयहलहरकोसेज्जागासकेलकज्जल. ङ्गीखंजणसिङ्गमेदरिट्टयजम्बूफलअसणगसणबन्धणणीलुप्पलपत्तनिकरअयसिकुसुमप्पगासे मरगयमसारगलित्तणयणकीयरासिवण्णे णिद्धघणे अट्टसिरे आयसयतलोवमे सुरम्मे ईहामियः सभतुरगणरमगरविहगवालगकिलररुरुसरभचम- 10 रकुञ्जरवणलयपउमलय चित्ते आइणगरूयबूरणवणीयतूलफरिसे सीहासणसंठिए पासादीए दरिसणिज्जे अभिरूवे पडिरूवे ॥
3. 4. जाइसंपन्ने जहा केसी......विहरइ. The passage fronm the रायपसेणियमुत्त runs as follows:-
15 __जाइसंपन्ने कुलसंपन्ने बलसंपन्ने स्वसंपन्ने वियणसंपन्ने नाणसंपन्ने दंसणसंपन्ने चरित्तसंपन्ने लज्जासंपन्ने लाघवसंपन्ने लज्जालाघ्र सिंपन्ने ओयंसी तेयंसी वच्वंसी जसंसो जियकोहे जियमाणे जियमाए जियलोहे जियणिद्दे जिइन्दिए जियपरीसहे जीवियासमरणभयविप्पमुक्के वय- 20 प्पहाणे गुणप्पहाणे करणप्पहाणे चरणप्पहाणे निग्गहप्पहाणे अजवप्पहाणे मद्दवप्पहाणे लाघवप्पहाणे खन्तिप्पहाणे मुत्तिप्पहाणे विज्जप्पहाणे मन्तप्पहाणे बम्भप्पहाणे नयप्पहाणे नियमप्पहाणे सच्चप्पहाणे सोयप्पहाणे माणप्पहाणे दंसणप्पहाणे चरित्तप्पहाणे चउदसयुव्वो चउ. 25 दसदुव्वो चउणाणोवगए पञ्चहिं अणगारसहिं सद्धिं संपरिखुडे पुवाशुपुचि चरमाणे गामाणुगामं दूइजमाणे सुहं

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७८
निरयावलियासु
सुहेणं विहरमाणे जेणेव सावत्थी नयरी जेणेव कोट्टए चेय तेणेव उवागच्छन्। उवागच्छित्ता सावत्थीए नयरीए बहिया कोए चेइए अहापडिरूवं उग्गहं उग्गहइ । उग्गिव्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरs || 5 3. 7. परिसा निग्गया etc. The passages are as follows:
इसि परिसाए मुणिपरिसाए जइपरिसार देवपरिसाए अणेगसाए अणेगसयवंदाए अणेगसयबंदपरिवाराम ओवलेअइवले महब्बले अपरिमियबलवीरियतेय माहष्यकं तिजुत्ते 10 सारयणयत्थणियम हुरगंभीरकोंच णिग्घोस दुनिस्सरेउरे वित्थडाए कंठे वट्टियाए सिरे समाइण्णाए अगरलाए अमम्मणार सुव्वत्तक्खर संणिवाइयाए पुण्णरत्तार सव्वभासानुगामिणीए सरस्सईए जोयणणोहारिणा सरेणं अइमागहार भासाए भासइ, अरिहा धम्मं परिकहे । 15 तेसिं सव्वेसिं आरियमणारियाणं अगिलार धम्मं आइक्खड़, सावियणं अद्धमागहा भासा तेसिं सव्वेसिं आरियमणारयाणं अपणो सभासाए परिणामेण परिणमइ ।
तं जहा - अस्थि लोए अस्थि अलोए एवं जीवा अजीवा बंधे मोक्खे पुणे पावे आसवे संवरे वेयणा निज्जरा अ20 अरिहंता चक्कवट्टी बलदेवा वासुदेवा नरगा नेरइया तिरिक्खजोणिणीओ माया पिया रिसओ देवा देवलोया सिद्धी सिद्धा परिणिव्वाणे परिणिब्बुयाः अत्थि १ पाणाइवाए २ मुसावाए ३ अदिण्णादाण ४ मेहुणे ५ परिग्गहे अस्थि ६ कोहे ७ माणे ८ माया ९ लोभे; अस्थि १० 25 पेज्जे ११ दोसे १२ कलहे १३ अग्भकखाणे १४ पेसुन्ने १५ परपरिवार १६ अरहरई १७ मायामोसे १८ मिच्छादंसणसल्ले । अस्थि पाणावायवेरमणे मुसावायवेरमणे अदि

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वर्णकादिविस्तारः
७९
वयइ,
णादाणवेरमणे मेहुणवेरमणे परिग्गहवेरमणे जाव मिच्छादंसणसल्लविवेगे । सव्वं अस्थिभावं अस्थि त्ति सव्वं नत्थिभावं नत्थि त्ति वयइ सुचिणा कम्मा सुचिण्णफला भवंति, दुचिण्णा कम्मा दुचिणफला भवंति । फुसइ पुण्णपावे, पच्चायंति जीवा, सफले 5 कल्लाणपावए | धम्ममाइक्खइ - इणमेव निग्गंथे पावयणे सच्चे अणुत्तरे के लिए संसुद्धे पडिपुणे नेयाउए सल्लकत्तणे सिद्धिमग्गे मुत्तिमग्गे निव्वाणमग्गे निज्जाणमग्गे अवितहमविसंधि सव्वदुक्खपहोणमग्गेः इहट्ठिया जीवा सिज्यंति बुज्यंति मुच्चेति परिणिव्यायति सव्वदु- 10 क्वाणमंत करेति । एगच्चा पुण एगे भयंतारो पुव्वकम्मायसेसेण अन्नयरेसु देवलोपसु देवत्ताए उववत्तारो भवंति महिद्विषसु जाव महासुक्खेसु दुरंगइपसु चिरट्टि - इसु । तेणं तत्थ देवा भवंति महिड्डिया जाव चिरट्ठिया हारविराश्यवच्छा कडयतुडयर्थभियभुया अंगयकुंडलगंडय 15 लकण्णपीढवारी विचित्तहत्याभरणा दिव्वेणं संघारणं दिव्वेणं संठाणेणं दिव्वाए इड्ढोए दिव्वाए जुइए दिव्याए पभाए दिव्वाए छायाए दिवाए अच्चीए दिग्वेणं तेएणं दिव्वाए लेसाए दस दिसाओ उज्जोवेमाणा पभासेमाणा कप्पोवगा गतिकल्लाणा आगमेसिभद्दा पडिरूवा । तमा- 20 इक्खर एवं खलु चउहिं ठाणेहिं जोवा नेरइयत्ताए कम्मं पकरेंति, नेरइयत्ताए कम्मं पकरेत्ता नेरइएसु उववज्र्ज्जति । तं जहा १ महारंभयाए २ महापरिग्गहयाए ३ पंविदियवहेणं ४ कुणिमाहारेणं एवं एरण अभिलावेणं । तिरिक्खजोगिएसु १ माइल्ल्याप नियडिल्लयाए २ अलियवयणेण 25 ३ उक्कंचणयाए ४ वंचणयाए । मणुस्सेसु १ पगइभद्दयार २ पगइविणीययाप ३ साणुकोसयाप ४ अमच्छरियाए ।

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८०
निरया बलियासु
देवेसु १ सरागसंजमेणं २ संजमासंजमेण ३ अकामणिज्जराए ४ बालतवोकम्मेणं, तमाइक्खइ ।
जह नरगा गम्मती जे नरगा जा य वेयणा नरए । सारीर माणुसाइ दुक्खाई तिरिक्खजोणिए ॥ १ ॥ 5 माणुस्सं च अणिच्चं वाहिजरामरणवेयणापउरं । देवे य देवलोए देविडि देवसोक्खाई ॥ २ ॥ नरगं तिरिक्खजोणि माणुसभावं च देवलोगं च । सिद्धे य सिद्धवसहि छज्जीर्वाणयं परिकहेइ ॥ ३ ॥
जह जीवा बज्झन्ती मुच्चन्ती जह य संकिलिस्संती | 10 जह दुक्खाणं अंत करेंती केई अपडिबद्धा ॥ ४ ॥
अट्टा अट्टियचित्ता जह जीवा दुक्खसागरमुर्वेति । जह वेरग्गमुवगया कम्मसमुग्गं विहाडेति ॥ ५ ॥ जह रागेण कडाणं कम्माणं पविगो फलविवागो । 'जह य परिहीणकम्मा सिद्धा सिद्धालयमुति ॥ ६ ॥
15 तमेवं धम्मं दुविहं आइक्खइ । तं जहा - अगारधम्मं अणगारधम्मं च । अणगारधम्मो ताव - इह खलु सव्वओ सव्वत्ता मुडे भवित्ता अगाराओ अणगारियपव्वयस्स सव्वाओ पाणाइवायाओ वेरमणं मुसावाय अदिण्णादा
मेहुणपरिग्गहराई भोयणाओ वेरमणं । अयमाउसो अण20 गारसामाइ धम्मे पण्णत्ते एयस्स धम्मस्स सिक्खाए उवट्टिए निग्गंथे वा निग्गंधी वा विहरमाणे आणाए आराहर भवति ।
·
अगारधम्मं दुवालसविहं आइक्खर । तं जहा - १ पंख अणुव्वयाई २ तिणि गुणव्वयाई ३ चत्तारि सिक्खावयाइं । 25 पंच अणुव्वयाई, तं जहा- १थुलाओ पाणाइवायाओ वेरमणं

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वर्णकादिविस्तारः
२ थूलाओ मुसावायाओ वेरमणं ३ थूलाओ अदिण्णादाणाओ वेरमणं ४ सदारसंतोसे ५ इच्छापरिमाणे । तिण्णि गुणव्वयाई तं जहा-६ अणदंडवेरमणं ७ दिसिव्वयं ८ उवभोगपरिमोगपरिमाणं । चत्तारि सिक्खावयाई, तं जहा९ सामाइय १० देसावगासियं ११ पोसहोववासे १२ अ- 5 तिहिसंविभागे, अपच्छिमा मारणंतिया संलेहणा झूसणाराहणा । अयमाउसो अगारसामाइए धम्मे पण्णत्ते । एयरस धम्मस्स सिक्खाए उवट्ठिए समणोवासए वा समणोवा. सिया वा विहरमाणे आणाए आराहए भवइ ॥ ___3. 12. उड्ढंजाणू [जाव] विहरइ. The full passage is 10 as follows:
उड्ढंजाणू अहोसिरे झाणकोट्ठोवगए संजमेणं तवसा अप्पाणं भावेमाणे विहरइ ।
3. 13. जाय सड्ढे जाव पज्जुवासमाणे:-The full passage runs as follows:-जायसड्ढे जायसंसए जायकोउहल्ले 15 संजायसड्ढे संजायसंसए संजायकोउहल्ले उप्पन्नसड्ढे उप्पन्नसंसए उप्पन्नकोउहल्ले समुप्पन्नसड्ढे समुप्पन्नसंसए समुप्पन्नकोउहल्ले उठाए उठेइ । उद्वित्ता जेणामेव अज्जसुहम्मे थेरे तेणामेव उवागच्छइ । उवागच्छित्ता अज्जसुहम्म थेरं तिक्खुत्तो आयाहिणं पयाहिणं करेइ । करित्ता वन्दइ 20 नमसइ । नमंसित्ता अज्जसुहम्मस्स थेरस्स नच्चासन्ने नाइदूरे सुस्सूसमाणे नमसमाणे अभिमुहं पञ्जलिउडे विणएणं पज्जुवासमाणे ॥

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८२
निरयावलियासु
3. 14. समणेणं [जाव] संपत्तेणं. The full passage is as follows:--
समणे भगवं महावीरे आइगरे तित्थगरे सहसंबुद्धे पुरिसुत्तमे पुरिससीहे पुरिसवर पुंडरीए पुरिसवरगन्धहत्थी 5 अभयदष्ट चक्खुदर मग्गदए सरणदए जीवदए दीवो ताणं सरणं गई पइट्टा धम्मवरचाउरंतचकवट्टी अप्पडिहयवरनाणदंसणधरे विट्टच्छउ मे जिणे जाणए तिष्णे तार मुत्ते मोयए बुद्धे बोहर सव्वष्णू सव्वदरिसी सिवमय लमरुयमणंतमक्खयमव्वाबाहमपुणरावत्तगं सिद्धिगणामधेज्जं ठाणं 10 संपाविउकामे अरहा जिणे केवली सत्तहत्थुस्सेहे समचउरससंठाणसंठिए वज्ररिसहनारायसंघयणे अणुलोमवाउवेगे कंकरगहणी कवोयपरिणामे सउणिपोसपितरोरुपरिणए पडमुप्पलगंधसरिसनिस्सास सुरभिवयणे निरायंक उत्तमपसत्थअइसेयनिरुवमपले जल्लमल्लकलंकसेयरयदो सवजिय15 सरीरनिरुवलेवे छायाउज्जोइयंगमंगे घर्णानिचियसुबद्धल - क्खणुन्नयकूडागारनिभपिंडियग्गसिरए सामलिबोंडघणनिचियच्छोडियमिउविसयपसत्थहुमलक्खणसुगंध सुंदरभुय
मोयगभिगनीलकज्जल पहट्टभमरगणणिद्धनिकुरूंबनित्रियकुंचियपयाहिणावत्तमुद्धसिरम दालिमपुष्कप्पगासतवणिज्ज20 सरिसनिम्मल सुणिद्धके संत केसभूमी घणनिचियसुबद्धलक्खणुन्नयकूडागारनिभपिंडियग्गसिरए छत्तागारुत्तिमंगदेसे निव्वणसम लट्टमट्ठचंदद्धसमणिडाले उडवइप डिपुण्णसोमवयणे अल्लीणपमाणजुत्तसवणे सुस्सवणे पीणमंसलकवोलदेसभाए आणामियचावरुइल किण्हब्भराइतणुक सिणणि25 मुहे अवदालियपुंडरीयनयणे कोयासियधवलपत्तलच्छे गरुला यय उज्जुतुंगणासे उवचियसिलप्पवालबिंब फलसंनि

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वर्णकादिविस्तारः ।
८३ भाहरोढे पंडुरससिसयलविमलणिम्मलसंखगोक्खीरफेणकुंददगरयमुणालियाधवलदंतसेढी अखंडदंते अप्फुडियदंते अविरलदंते सुणिद्धदंते सुजायदंते एगदंतसेढी विव अणेगदंते हुयवहणितधोयतत्ततवणिजरत्ततलतालुजीहे अवट्ठियसुविभत्तचित्तमंसू मंसलसंठियपसत्थसहलविउलहणुए 5 चउरंगुलसुप्पमाणकंवुवरसरिसग्गीवे वरमहिसवराहसीहसलउसभनागवरपाडपुण्णविउलक्खंधे जुगसंनिभपीणरइयपीवरपउट्टसुसंठियसुसिलिडविसिटघणथिरसुबद्धसंधिपुरवरफलिहवट्टियभुए भुयगीसरविउलभोगआयाणपलिहउच्छूढदीहवाहू रत्ततलोवइयमउयंमंसलसुजायलक्खणपसत्थ- 10 अच्छिद्दजालपाणी पीवरकोमलवरंगुली आयंबतंबतलिणसुइरुइलणिद्धणखे चंदपाणिलेहे संखपाणिलेहे चक्कपाणिलेहे दिसासोत्थियपाणिलेहे चंदसूरसंखचक्कदिसासोत्थियपाणिलेहे कणगसियायलुजलपसत्थसमतल उवचियवित्थिण्णपिहुलवच्छे सिरिवच्छंकियवच्छे अकरंडुयकणगरुययनि- 15 म्मलसुजायनिरुवहयदेहधारी अट्ठसहस्सपडिपुण्णवरपुरिस. लक्खणधरे संनयपासे संगयपासे सुंदरपासे सुजायपासे मियमाइयपीणरइयपासे उज्जुयसमसहियजच्चतणुकसिणणिद्धआइज्जलडहरमणिज्जरोमराई झसविहगसुजायपीणकुच्छी झसोयरे सुइकरणे पउमवियडणाभे गंगावत्त- 20 पयाहिणावत्ततरंगभंगुररविकिरणतरुणबोहियअको सायंत. पउमगंभीरवियडणामे साहयसोणंदमुसलदप्पणणिकरियवरकणगच्छरुसरिसवरवइरवलियमज्झे पमुइयवरतुरगसीहवरवट्टियकडी वरतुरगसुजायगुज्झदेसे आइण्णहउ व्वणिरुवलेवे वरवारणतुल्लविकमविलसियगई गयससणसुजायसंनि- 25 भोरू समुग्गणिमग्गगूढजाणू एणीकुरुविंदावत्तवट्टाणुपुन्वः

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८४
निरयावलियासु जंधे संठियसुसिलिट्ठविलिगुढगुप्फे सुप्पइट्ठियकुम्भचारुचलणे अणुपुव्वसुसंहयंगुलीए उन्नयतणुतंबणिद्धणक्खे रतुप्पलपत्तमउयसुकुमालकोमलतले अहमहस्सवरपुरिसलक्खणधरे नगनगरमगरसागरचकंकवरंगमंगलंकियचलणे विसिहरूवे हुयवहनिद्धमजलियतडितडियतरुणरविकिरणसरिसतेए अणासवे अममे अकिंचणे छिन्नसोए निरुवलेवे ववगयपेमरागदासमोहे निग्गन्थस्स पावयणस्स देसए सत्थ. नायगे पइटावए समणगपई समणगविंदपरियडिए चउत्तीसबुद्ववयणाइसेसपत्ते पणतीससञ्चवयणाइसेलपत्ते आगासगएणं चकेणं आगासगए छण आगासियाहिं चामराहिं आगासफालियामएणं सपायवीढेणं सीहासणेणं धम्मज्झ. एणं पुरओ पकडिज्जमाणेणं चउद्दसहिं समणसाहस्सीर्हि छत्तीसाए अज्जियासाहस्सोहि सद्धि संपरिखुडे पुवाणुपु
वि चरमाणे गामाणुगामं दूइजमाणे सुहंसुंहेणं विहरमाणे ॥ 15 4. 23 महया etc. The description of the king is
as follows:____ महयाहिमवंतमहंतमलयमंदरमहिंदसारे अच्चंत. विसुद्धदीहरायकुलवंससुष्पसूए निरंतरं रायलक्खण
विराइयंगमंगे बहुजणबहुमाणपूइए सव्वगुणसमिद्धे ख20 त्तिए मुइए मुद्धाहिसित्ते माउपिउसुजाए दयपत्ते सीमंकरे
सीमंधरे खेमंकरे खेमंधरे मणुस्सिदे जणवयपिया जणवयपाले जणवयपुरोहिए सेउकरे केउकरे नरपवरे पुरिसवरे पुरिससीहे पुरिसबग्घे पुरिसासोविसे
पुरिसपुंडरीए पुरिसवरगंधहत्थी अड्ढे दित्ते वित्ते वित्थि25 पणविउलभवणसयणासणजाणवाहणाइण्णे बहुधणबहुजा
यरूवरयए आओगपओगसंपउत्ते विच्छडियपउरभत्तपाणे

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वर्णकादिविस्तारः
बहुदासीदास गोमहिसगवेलगप्पभूष पडिपुण्णजंतकोसकोट्ठागाराउधागारे बलवं दुब्बलपच्चामित्ते ओहयकंटयं मलियकंटयं उद्भियकंटयं अकंटयं ओहयसत्तुं निहयसत्तुं मलियसत्तुं उद्वियसत्तुं निज्जियसत्तुं पराइयसत्तुं ववगयदुभिक्खं मारिभयविष्पमुक्कं खेमं सिवं सुभिक्खं पसं तडिंबडमरं रज्जं पसासेमाणे विहरs ||
5
८५
4-24 सोमाल [ जाव] विहरह. The full description of the queen from the औपपातिकसूत्र is given below:
सोमालपाणिपाया अहीणपडिपुण्णपञ्चिन्दियसरीरा ल. क्खणवञ्जणगुणोववेया माणुस्माणष्पमाणपडिउण्णसुजायस- 10 व्वङ्गसुन्दरी ससिसोमाकारकन्तपियदंसणा सुरूवा करयलपरिमियपसत्यतिवलीवलियमज्झा कुण्डलुल्लिहियगण्डलेहा कोमुहयरयणियरचिमलपडिपुण्णसोमवयणा सिंगारागा रचारुवेस | संगयगयहसियभणियविद्दियविलासससलियसंलावणिउणंजुत्तोवयारकुसला [ सुन्दरथणजघणवयकरचरण- 15 नय लावण्णविलासकलिया ] पासादोया दरिसणिज्जा अभिरुवा, कुणिएणं रन्ना भस्मसारपुत्त्रेण सद्धि अणुरत्ता अविरत्ता इट्ठे सहकरिसर सरूवगन्धे पञ्चविहे माणुस्सर कामभोए पच्चणुभवमाणी विहरइ ॥
5-4 सोमाल [ जाव] सुरुवे. The full description of 20 the prince is given below from the Com. of the ज्ञाताधर्म कथा :
सोमालपाणिपाद अहीणपडिपुण्णपश्ञ्चिन्दियसरीरे लक्खवणगुणोववेष माणुम्माणपमाणपडिपुण्णसुजायसव्वङ्गसुन्दर ससिसोमाकारे कन्ते पियदंसणे सुरूत्रे ॥ 25

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निरयावलियासु 5-10 अज्झथिए [जाव] समुप्पाज्जत्या. The full passage runs as follows: — __ अज्झथिए पत्थिए चिन्तिए मणोगए संकप्पे समुप्प
ज्जित्था ॥ 5 5 -15 ओहयमण° [जाव] झियाइ. The full passage runs as follows:
ओहयमणसंकप्पा चिन्तासोगसागरसंपविठ्ठा करयलपल्हत्थमुही अट्टज्झाणोवगया भूमिगयदिट्टिया ॥
5-19 पुन्वाणुपुचि [जाव विहरइ. The full passage 10 runs as under:
पुवाणुपुचि चरमाणे गामाणुगाम दूइज्जमाणे सुहंसुहेणं विहरइ ॥
5-20 तं महाफलं...पज्जुवासामि. The full Passage runs as under:15 तं महाफलं खलु तहारूवाणं भगवन्ताणं नामगोयस्स
वि सवणयाए, किमङ्ग पुण अहिगमणवन्दणनमंसणपडिपु. च्छणपज्जुवासणयाए । एगस्स वि आयरियस्स धम्मियस्स सुवयणस्स सवणयाए, किमङ्ग पुण विउलस्स अट्ठस्स ग.
हणयाए । तं गच्छामि गं समणं भगवं महावीरं वन्दामि 20 नमसामि सक्कारेमि संमाणेमि, कल्लाणं मङ्गलं चेइयं देवयं पज्जुवासामि ।
6-2 उठवित्ता [जाव] पच्चपिणन्ति. The full passage would run as follows:
... "उवट्ठवित्ता मम एयमाणत्तियं पच्चप्पिणह" । तए णं 25 ते कोडुम्बियपुरिसा तं धम्मियं जाणप्पवरं जुत्तामेव उवट्ठ
वेन्ति, उवठ्ठवित्ता एयमाणत्तियं पञ्चप्पिणन्ति ॥

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वर्णकादिविस्तारः 6-3 कयबलिकम्मा जाव] अप्प. etc. The fuil passage is as follows:
कयबलिकम्मा कयकोउयमङ्गलपायच्छित्ता सुद्धप्पावेसाइं मङ्गलाई वत्थाई पवरपरिहिया अप्प...
6-4 बहूहिं खुज्माहिं [जाव] महत्तरगविन्दपरिक्खित्ता. The 5 full passage runs as follows:
बहूहिं खुज्जाहिं चिलाइयाहिं वामणियाहिं वडभियाहिं बब्बराहिं बउसियाहिं जोण्हियाहिं पण्णवियाहिं ईसि. णियाहि वारुणियाहिं लासियाहि लाउसियाहिं दमिलोहिं सिंहलीहिं आरवीहिं पुलिन्दीहिं पक्कणीहिं बहलोहिं मुर- 10 ण्डीहिं पारसीहिं नाणादेसीविदेसपरिमण्डियोहिं सदेस. णेवत्थगहियवेसाहिं इङ्गियचिन्तियपत्थियवियाणाहिं निउणकुसलाहिं विणीयाहिं चेडियाचकवालतरुणिवन्दपरियालपरिवुडे वरिसधरकञ्चुइमहत्तरगविन्दपरिक्खित्ता ॥
6-9 छत्तादीए [जाव] etc. The full passage runs 15 as under:--
छत्तादीए तित्थयराइसए पासइ, पासित्ता धम्मियं जाणप्पवरं ठवेइ ॥
6. 17. धम्मकहा भाणियव्वा. The whole of the typical discourse will be found under परिसा निग्गया in this 20 Appendix.
6-20 सोच्चा निसम्म [जाव] हियया. The full passa. ge runs as follows:
हट्टतुट्ठचित्तमाणन्दिया पीइमणा परमसोमणस्सिया हरिसवसविसप्पमाणहियया ॥
25

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निरयावलियासु
7. 7. अमुरुत्ते [जाव] मिसिमिसेमाणे, The full passage runs as follows:
15
८८
आसुरुत्ते रुट्टे कुविए चण्डिक्किए मिसिमिसेमाणे ॥ 7. 23. भगवं गोयमे [ जाव] वन्दs. The full passage 5 runs as under जायसडढे down to वन्दइ नमसइ.
20
25
8. 50. सामदानभेयदण्डे जहा चित्तो [जाव] रज्जधुर । चिन्तए. The full passage runs as follows:
सामदण्डभेयउवप्पयाणअत्थ सत्थई हामइविसारए उपतियार वेणइयाए कम्मियाए पारिणामियाए चउव्विहाए 10 बुद्धीष उववेए, पएसिस्सरन्नो बहुसु कज्जेसु य कारणेसु य कुडुम्बेसु य मन्तेसु य गुज्झेसु य रहस्सेसु य निच्छरसु य आपुज्छणिज्जे मेढो पमाणं आहारे आलम्बणं चक्खू मेढिभूए पमाणभूए आहारभूए आलम्बणभूए सव्वट्ठाण - सव्वभूमियासु लद्वपच्चए विइण्णवियारे रज्जधुराचिन्त ॥
8. 24 तसि तारिखयंसि वासघरं सि... सुमिणपाढगा विसज्जिया. The full passage will be found in भगवती, ११ ११. which is given in full in Appendix 2.
9. 5. अम्मयाओ [ जाव] जम्मजीवियफले. The full passage runs as follows:
धन्नाओ णं ताओ अम्मयाओ, सपुण्णाओ णं ताओ अम्मयाओ, कयत्थाओ णं ताओ, कयपुण्णाओ कयलक्खणाओ कयविहवाओ, सुलद्धे णं तासि जम्मजीवियफले ॥
9. 6. सुरं च [ जाव] पसन्नं च. The fuil passage runs as follows:
सुरं महुं मेरयं मज्जं सीहुं पसन्नं ॥

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वर्णकादिविस्तारः
9. 6. आसाएमाणीओ [जाव] परिभाएमाणीओ. The full passage runs as follows:
आसाएमाणीओ विसाएमाणीओ परिमुलेमाणीओ परिभाएमाणीओ।
15. 20. पुठवरत्ता [जाव] समुप्पज्जित्था. The full pas- 5 sage runs as follows:--
पुञ्चरत्तावरत्तकालसमयंसि कुडुम्बजागरिय जागरमाणस्स अयमेयारूवे अज्झथिए जाव समुप्पजित्था ।
16. 18. ण्हाए [जाव] सव्वालंकारविभूसिए. The full passage runs as follows:
10 हाए कयवलिकम्मे कयकोउयमङ्गलपायच्छित्ते सुद्धप्पावेसाइं मङ्गलाई वत्थाई पवरपरिहिए सवालंकारविभूसिए ।
17. 23. अपत्थियपत्थिए [जाव] हिरिसिरिपरिवज्जिए. The full passage runs as foilows:--
अपत्थियपत्थिए दुरन्तपन्तलक्खणे होणपुण्णचाउद्द- 15 सिए हिरिसिरिपरिवज्जिए ।
17. 24. भीए [जाव] संजायभए. The full passage runs as follows:
भीए तत्थे तसिए उब्विग्गे संजायभए ।
18. 13. ईसरतलवर° [जाव.] संधिवालसद्धिं. The full 20 passage runs as follows:
ईसरतलवरमाडम्बियकोडुम्बियइब्भसेडिसेणावइसत्थवाहमन्तिगणगदोवारियअमञ्चचेडपीढमदनगरनिगमदूयसंधिवालेहिं सद्धि।
18. 21. रजं च [जाव] जणवयं च. The full passage 25 runs as follows:

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निरयावलियासु
रजं च रहें च बलं च वाहणं च कोसं च कोडागारं च अन्तेउरं च जणवयं च ॥
19. 15. एवमाइक्खइ [जाव परूवेइ. The full passage runs as follows:----
एवमाक्खइ एवं भासइ एवं पन्नवेइ एवं परूवेइ ॥
20. 4. करयल [जाव] एवं वयासी. The full passage runs as follows:
करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अञ्जलि कट्ट जएणं विजएणं वद्धावेन्ति, वद्धावित्ता एवं वयासी ।। 10 20. 25. तं [जाव] न उद्दालेइ. . The full passage runs as follows:--
तं जाव कूणिए राया सेयणगं गन्धहत्थि अट्ठारसर्वक च हारं न अक्खिवइ न गिण्हइ न उद्दालेइ ।।
21. 5. अन्तराणि [जाव] पडिजागरमाणे. The full pas15 sage runs as follows:--
अन्तराणि य छिद्दाणि य मम्माणि य रहस्साणि य विवराणि य।
22. 18. पायरासेहिं [जाव] वद्धावेत्ता. The fnll passage would run as follows:-- 20 पायरासेहिं नाइविकिट्ठहिं अन्तरावासेहिं वसमाणे २
जेणेव चम्पा नयरीतेणेव उवागच्छइ। उवागच्छित्ता चम्पाए नयरीए मज्झमज्झेणं अणुपविसइ, अणुपविसित्ता जेणेव चेडगस्स रन्नो गिहे जेणेव बाहिरिया उवट्ठाणसाला तेणेव
उवागच्छइ । उवागच्छित्ता तुरए निगिण्हइ । निगिण्हत्ता 25 रहं ठवेइ । ठवित्ता रहाओ पञ्चोरुहइ । तं महत्थं जाव
पाहुडं गिण्हइ । गिण्हित्ता जेणेव अब्भन्तरिया उवट्ठाण

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९१
5
वर्णकादिविस्तारः साला जेणेव चेडए राया तेणेव उवागच्छइ । उवागच्छित्ता चेडगं राय करयलपरिग्गहियं जाव कट्ट जएणं विजएणं वद्धावेइ । वद्धावेत्ता... ___ 25. 14. सबिड्डीए [जाव] रवेणं. The full passage runs as follows:____ सविड्ढीए सम्वबलेणं सव्वसमुदएणं सव्वायरेणं सव्वभूसाए सव्वविभूईए सव्वसंभमेणं सबपुप्फवत्थगन्धमल्लालंकारेणं सव्वदिव्वतुडियसहसंनिनाएणं महया इड्ढोए महया जुईए महया बलेणं महया समुदपणं महया वरतुडि. यजमगसमयपटुप्पवाइयरवेणं संखपणवपडहभेरिझल्लरिखरमु- 10 हिहुडुक्कमुरयमुइङ्गदुन्दुहिनिग्घोसनाइयरवेणं ॥
26. 2. जेणेव मजणघरे...[जाव] नरवई. The full passage as given in the ज्ञाताधर्मकथा on page 18 of आगमोदय समिति runs as follows:
...जेणेव मजणघरे तेणेव उवागच्छइ, उवागच्छित्ता 15 मजणघरं अणुपविसइ । अणुपविसित्ता मुत्तजालाभिरामे विचित्तमणिरयणकोट्टिमतले रमणिजे पहाणमण्डवंसि नाणामणिरयणभत्तिचित्तंसि पहाणपीढंसि सुहनिसपणे सुहोदगेहि पुप्फोदगेहिं गन्धोदएहिं सुद्धोदएहिं य पुणो पुणो कल्लाणगपवरमजणविहीए मजिए तत्थ कोउयसएहिं 20 बहुविएहिं कल्लाणगपवरमजणावसाणे पसलसुकुमालगन्धकासाईयलूहियङ्गे अहयसुमहग्घदूसरयणसुसंवुए सरससुरभिगोसीसचन्दणाणुलित्तगत्ते सुइमालावण्णगविले. वणे आविद्धमणिसुवणे कप्पियहारद्धहारतिसरयपालम्बपलम्बमाणकडिसुत्तसुकयसोहे पिणद्धगेविजे अङ्गुलेन्जगल- 25 लियङ्गललियकयाहरणे नाणामणिकडगतुडियथम्भियभुए अहियरूवसस्सिरीए कुण्डलुजोइयाणणे मउडदित्तसिरए

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९२
निरयावलियासु हारोत्थयसुकतरइयवच्छे पालम्बपलम्बमाणसुकयपडउत्तरिजे मुद्दियापिङ्गलङ्गलीए नाणामणिकणगरयविमलमहरि हनिउणोवियमिसिमिसन्तविरइयसुसिलिट्टविसिट्ठलट्ठसंठिय
पसत्थआविद्धवीरवलए, किं बहुणा, कप्परुक्खए चेव सुअ. 5 लंकियविभूसिए नरिन्दे सकोरिण्टमल्ल दामेणं छत्तेणं धरिजमाणेणं उभओ चउचामरवालवीइयङ्गे मङ्गलजयसद्दकयालोए अणेगगणनायगदण्डनायगराईसरतलवरमाडम्बियकोडुम्बियमन्तिमहामन्तिगणगदोवारियअमञ्चचेडपीढमदनगरनिग
मसेडिसेणावइसत्थवाहदूयसंधिवालसद्धिं संपरिखुडे धवल. 10 महामेहनिग्गए विव गहगणदिप्पन्ततारागणाण मज्झे ससि
व्व पियदसणे नरवई मज्जण घराओ पडिनिग्गच्छइ ॥
29. 4. अट्ठाई जहा दढपइन्नो [जाव] सिज्झिहिहि. The whole passage would be as follows:
तए णं तं दढपइन्नं दारगं अम्मापियरो साइरेग15 अट्ठवासजायगं जाणित्ता सोभणसि तिहिकरणनक्खत्तमुहु
तंसि पहायं कयवलिकम्मं कयकोउयमंगलपायच्छित्तं स. व्वालंकारविभूसियं करेत्ता महया इडिढसकारसमुदएणं कलायरियस्स उवणेहिन्ति । तए णं से कलायरिए तं
दढपइन्नं दारगं लेहाइयाओ गणियप्पहाणाओ सउणरुय 20 पज्जवसाणाओ बावतरं कलाओ सुत्तओ अत्थओ पसि
क्खावेहिइ य सेहावेहिइ य । तं जहा-लेहं गणिय रूवं नटुं गीयं वाइयं सरगयं पोक्खरगयं समतालं जूयं जणवायं पासगं अट्ठावयं :पोरेकत्तं दगमट्टियं अन्नविहिं पाण
विहिं वत्थविहिं विलेवणविहिं सयणविहिं अज्ज पहेलियं 25 मागहियं गाहं गोइयं सिलोग हिरण्णजुत्तिं सुवण्णजुत्ति

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चुण्णजति आभरणविहिं तरुणीपडिकम्मं इत्थिलक्खणं पुरिसलक्खणं गयलक्खणं गोणलक्खणं कुक्कुडलक्खणं छत्तलक्खणं दण्डलक्खणं असिलक्खणं मणिलक्खणं कागलिक्खणं वत्थुविज्जं नगरमाणं खन्धवारं चारं पडिचारं वृहं पडिवूह चक्कवूहं सगडवूदं जुद्धं नियुद्धं जुद्धाइजुद्धं 5 अट्टिजुद्धं मुहिजुद्धं बाहुजुद्धं लयाजुद्धं ईसत्थं छरूप्पवायं धणुव्वेयं हिरण्णपागं सुवण्णपागं सुत्तखेहूं वट्टखेडुं नालि - खाखेडुं पत्तच्छेज्जं कडगच्छेज्जं सज्जीवं निज्जीवं सउणरुयमिति । तर णं से कलायरिए तं दढपइन्नं दारगं लेहाइयाओ गणियप्पहाणाओ सउणरूयपज्जवसाणाओ 10 बावन्तरिं कलाओ सुत्तओ य अत्थओ य गन्थओ य करणओ य सिक्खावेत्ता सेहावेत्ता अम्मापिऊणं उवणेहिइ । तर णं तस्स दढपइन्नस्स दारगस्स अम्मापियरो तं कलायरियं विउलेणं असणपाणखोइमसाइमेणं वत्थगंधमल्लालंकारेण सक्कारिस्सन्ति संमाणिस्सन्ति । संमाणित्ता वि. 15 उलं जीवियारिह पीइदाणं दलहसन्ति । दलइत्ता पडि विसज्जेहिन्ति ॥
९३
तए णं से दढपइन्ने दारए उम्मुक्कबालभावे विन्नयपरिणयमेत्ते जोवणगमणुपत्ते बावत्तरिकलापण्डिए अट्ठारस विहदे सिपगार भासाविसोरए नवङ्गसुत्तपडिबोहर गी - 20 रई गन्धव्वनकुले सिङ्गारागारचारुबे से संगयगयहसियमणियचिट्ठियविलास संलावनिउणजुत्तोवयारकुसले हय-. जोही गयजोही बाहुजोही बाहुप्पमद्दी अलंभोग समत्थे साहसिए वियालचारी यावि भविस्सइ । तर णं तं दढ़पइन्नं दारगं अम्मापियरो उम्मुक्कबालभावं जाव वियाल - 25 वारिं च वियाणित्ता विउलेहिं अन्नभोगेहिं य पाणभोगेहिं
2

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९४
निरयावलियासु
य लेणभोगेहि य वत्थभोगेहि य सयणभोगेहि य उवनिमन्ते हिन्ति । तए णं से दढपइन्ने दोरए तेहिं विउलेहिं अन्नभोएहिं जाव सयणभोगेहि नो सज्जिहिइ नो गिज्झि. हिइ नो मुच्छिहिइ नो अज्झोववज्जिहिइ । से जहानामए 5 पउमुप्पले इ वा पउमे इ वा जाव सयसहस्स पत्ते इ वा पङ्के जाए जले संवुड्ढे नोवलिप्पइ जलरएणं एवामेव दढपइन्ने वि दारए कामेहिं जाए भोगेहिं संवट्टिए नोवलिप्पहिइ मित्तनाइनियगसयणसंबंधिपरिजणेणं । से णं तहारू
वाणं थेराणं अन्तिए केवलं बोहिं बुझिहिइ बुज्झिहित्ता 10 मुण्डे भवित्ता अगाराओ अणगारियं पब्वइस्सइ । से णं
अणगारे भविस्तइ, ईरियासमिए जाव सुहुयहुयालणो इव तेयसा जलन्ते । तस्स णं भगवओ अणुत्तरेणं नाणेणं एवं दसणेणं चरित्तेणं आलएणं विहारेणं अज्जवेणं मद्द
वेणं लोघवेणं खन्तीए गुत्तीए मुत्तिए अणुत्तरेणं सव्वसं15 जमतवसुचरियफलनिब्याणमग्गेणं अप्पाणं भावमाणस्ल
अणन्ते अणुत्तरे कसिणे पडिपुण्णे निरावरणे निव्वाघाए केवलवरनाणदसणे समुप्पज्जिहिइ । तए णं से भगवं अरहा जिणे केवली भविस्सइ, सदेवमणुयासुरस्स लोगस्स
परियागं जाणिहिइ । तं जहा-आगई गई ठिई चवणं उ. 20 ववायं तकं कडं मणोमाणसियं खइयं भुत्तं पडिसेवियं
आवीकम्मं रहोकम्म-अरहा अरहस्सभागी, तं तं मणवयजोगे वट्टमाणाणं सवलोए सव्वजीवाणं सव्वभावे जाणमाणे पासमाणे विहरिस्सइ । तए णं दढपइन्ने केवली
एयारूवेणं विहारेणं विहरमाणे बहूई वासाई केवलि परि25 याग पाउणित्ता अप्पणो आउसेसं आभोपत्ता बहूई भ
त्ताई पच्चक्खाइस्सइ । पच्चक्खाइत्ता बहूई भत्ताई अण

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वर्णकादिविस्तारः
९५ सणाए छेइस्सइ । छेइत्ता जस्सट्टाए कोरइ नग्गभावे मु. ण्डभावे केसलोए बम्मचेरवासे अण्हाणगं अदन्तवणं अणुवहाणगं भूमिसेज्जाओ फलहसेज्जाओ परघरपवेसो लद्धावलद्धाइं माणावमाइं परेसिं हिलणाओ खिसणाओ गरहणा उच्चावया विरूवा बावीसं परोसहोवसग्गा गामकण्टगा 5
अहियासिज्जन्ति तम आराहेइ । आराहित्ता चरिमेहि उस्सासनिस्सासेहिं सिज्झिहिइ बुज्झिहिइ मुच्चिहिइ परिनिव्वाहिइ सचदुक्खाणमन्तं करेहिइ ॥
31-17 तेणं ओरालेणं जहा मेहो etc. The passage will be found in the ज्ञाताधर्मकथा ( Ed. of आगमोदय- 10 समिति ) on pages 73-75.
32-5 महाविदेहे वासे जहा दढपइन्नो जाव] अन्तं काहिइ. The full passage will be found under अड्ढाई जहा दृढपइन्नो in this Appendix.
34-16 चउहिं सामाणियसाहस्सोहिं [ जाव ] विहरइ. The 15 full passage runs as follows:
चउहि सामाणियसाहस्सीहिं चउहिं अग्गमहिसीहिं सपरिवाराहि तिहिं परिसाहिं सत्तहिं अणियाहिं सत्तहिं अणियाहिवईहि सोलसहिं आयरक्खदेवसाहस्सीहिं अन्नेहि य बहूहिं विमाणवासीहिं वेमाणिएहिं देवेहिं देवोहिं य 20 सद्धिं संपरिबुडे महयाहयनदृगीयवाइयतन्तीतलतालतुडियघणमुइङ्गपडुप्पवाइयरवेणं दिवाई भोगभोगाइं भुञ्जमाणे विहरइ ॥ . 35-3 जहा सूरियामे...पडिगओ. This passage refers to practically the whole of the first half of the 25

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निरयावलियासु
रायपसेणियसुत्त, particulary to pages 13-54 the आगमोदयसमिति edition.
36-10 भन्ते...पुच्छा । कूडागारसाला । सरोरं अणुपविठ्ठा । gequat. These expressions refer to the follow5 ing passage from रायपसेणियसुत्तः
"भन्ते" ति भगवं गोयमे समणं भगवं महावीरं वन्दइ नमंसइ,नमंसित्ता एवं वयासी-"सूरियाभस्त णं भन्ते देवस्स एसा दिव्वा देविड्ढी दिव्वा देवज्जुइ दिव्वे देवाणुभावे
कहिं गए, कहिं अणुपविठू ?" "गोयमा, सरीरं गए, सरीरं 10 अणुपविठू ।” “से केणठेणं, भन्ते, एवं वुच्चइ सरीरं गए
सरीरं अणुपविठे ।” “गोयमा, से जहानामए कूडागारसाला सिया दुहओ लित्ता दुहओ गुत्ता गुत्तदुवारा निवाया निवायगम्भीरा । तीसे णं कुडागारसालाए अदूर
सामन्ते एत्थ णं महेगे जणसमूहे चिट्टइ । तए णं से ज15 णसमूहे एगं महं अब्भवद्दलगं वा वासवद्दलगं वा महा
वायं वा एज्जमाणं पासइ । पासित्ता तं कुडागारसालं अन्तो अणुपविसित्ताणं चिट्ठइ । से तेणणं, गोयमा, एवं वुच्चइ सरीरं अणुपविठे।......तेणं, भन्ते, देवेणं सा दिव्वा
देचिढ़ी...किण्णा लद्धे, किण्णा पत्त किण्णा अभिसमन्नागए? 20 पुव्वभवे के आसी? किंनामए वा को वा गोत्तेणं ? क.
यरसि वा गामंसि वा जाव संनिवेसंसि वा ? किं वा दच्चा कि वा भोच्चा किं वा किच्चा किं वा समायरित्ता कस्स वा तहारूवस्स वा समणस्स माहणस्स वा
अन्तिए एगमवि आरियं धम्मियं सुवयणं सोच्चा निसम्म 25 जेणं तेणं देवेणं सा दिवा देविढी जाव देवाणुभावे लद्धे ?

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वर्णकादिविस्तारः
९७ "गोयमा" इ समणे भगवं महावीरे भगवं गोयमं आमन्तेत्ता एवं वयासी-' एवं खलु, गोयमा" ॥
35. 13. अड्ढे [जाव] अपरिभूए. The passage is as foliows:
अड्ढे दित्ते वित्त वित्थिण्णविउलभवणसयणासणजाण 5 वाहणे बहुधणबहुजायरूवरयए आओगपओगसंपउत्ते वि. च्छडियपउरभत्तपाणे बहुदासीदासगोमहिसगवेलगप्पभूए बहुजणस्स अपरिभूए ।
35. 14. बहूणं नगरनिगम जहा आणन्दो. The full passage runs as follows:
10 बहूणं नगरनिगमसेठिसेणावइसत्थवाहदूयसंधिवालाणं बहुसु कज्जेसु य कारणेसु य मन्तेसु य कुडुम्बेसु य गुज्झेतु य रहस्सेसु य निच्छपसु य ववहारेसु य आ. पुच्छणिज्जे पाडपुच्छणिज्जे सयस्स वि य णं कुडुम्बस्स मेढी पमाणं आहारे आलम्बणं चक्खू , मेढीभूए जाव 15 सव्यकज्जवडावए योवि होत्था ॥
35.16. आइगरे जहा महावीरो. The description will be found under समगेणं जाव संपत्तेगं in this Appendix.
37.15. रिउव्वेय [जाव] सुपरिनिहिए. Full passage runs as follows:
20 रिउवेयजउब्वेयसामवेयाथव्वाणं इइहासपञ्चणाणं निघण्टुछट्ठाणं सङ्गोवङ्गाणं सरहस्साणं एयंपरिजुत्ताणं धारए सारए पारए सडङ्गवी सहितन्तविसारए संखाणे सिक्खाकप्पे वागरणे छन्दे निरुत्ते जोइसामयणे अन्नेसु य बम्हनगेसु सत्थेसु सुपरिनिहिए ।।
25

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९८
निरयावलियासु 37. 21. अशाई हेऊई...जहा पण्णत्तीए. The full pessage would run as follows:
अट्ठाई हेऊई पसिणाई कारणाई वागरणाई पुच्छामि।
37. 23. जत्ता ते...[जाव] संबुद्धे. Add to the text 5 after एगे भवं the following:
। दुवे भवं? तहा अक्खए अव्वए निच्चे अवट्ठिए आय त्ति ।
39. 6. विउलं असणं...[जाव] आपुच्छित्ता. The full passage is as under. 10 विउलं असणपाणखाइमसाइमं उवक्खडावेत्ता मित्त
नाइनियगसंबंधिपरिजणं आमन्तेत्ता तं मित्तनाइनियगसंबं धिपरिजणं विउलेणं असगपाणपाइमलाइमेणं पत्थगन्धमल्लालंकारेण य सकारेत्ता सम्माणेत्ता तस्सेव मित्तनाइनि
यगसंबंधिपरिजणस्स पुरओ जेहपुत्तं ठवित्ता तं मित्तनाइ15 नियगसंबंधिपरिजणं जेठ्ठपुत्तं च आपुच्छित्ता ॥
- 45. 24. देवसयःणज्जसि [जाव] ओगाहणाए: This pass. age is as under देवसयणिज्जसि देवदुसंतरिया अङ्गुलस्स असंखज्जभागमेत्तत्ताए ओगाहणाए ।
51. 15. आलित्ते णं भन्ते. etc. The full passage 20 runs as follows:--
__ आलित्ते णं, भन्ते, लोए; पलित्ते णं, भन्ते, लोर: आलित्तपलित्ते णं, भन्ते, लोए जराए मरणेण य ।।
53. 1. कालं [जाव जलन्ते. The full passage is as under:
___कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोम25 लुम्मिलियंमि अहापण्डुरे पभाए रत्तासोगपगासकिंसुयसुय

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वर्णकादिविस्तारः
९९ मुहगुञ्जद्धरागबन्धुजीवगपारावयचलणनयणपरहुयसुरत्तलोयणजासुयणकुसुमजलियजलणतवणिज्जकलसहिङ्गलयनिगररूवाइरंगरेहन्तसस्सिरीए दिवायरे अहक्कमेण उदिए तस्स दिणकरकरपरपरावयारपारदमि अन्धयारे बालातवकुंकुमेण खइयव्व जीवलोए लोयणविसआणुआसविगसन्तविसददसि. 5 यंमि लोए कमलागरसण्डबोहए उठ्ठियम्मि सूरे सहस्सरस्सिमि दिणयरे तेयसा जलन्ते ॥
54.25.सीय [जाव] विविहा. The full passage runs as follows:
सीयं उण्हं...वाइया पित्तिया सिम्भिया संनिवाइया 10 विविहा रोयातङ्का ॥
56. 10. उच्चनीय [व] अडमाणे. The full passage runs as follows: . उच्चनीयमज्झिमाइं कुलाई घरसमुदाणस्स भिक्खा. यरियाए अडमाणे ॥
58. 2. अभिगय [जाव] अप्पाणं भावेमाणी. The fuil passage is as foilows:- अभिगयजीवाजीवा उवलद्धपुण्णपावा आसवसंवरनिज्जरकिरियाहिगरणबंधमोक्खकुसला असहिज्जा देवासु. रनागसुवण्णरक्खसकिंनर किंपुरिसगरुलगन्धव्यमहोरगाईहिं 20 देवगणेहि निग्गन्थाओ पावयणोओ अणइकमणिज्जा निग्गंथे पावयगे निस्तंकिआ निकंखिआ निवितिगिच्छा लठ्ठा गहियट्ठा पुच्छियट्ठा अहिगयट्ठा विणिच्छियहा अठिमिञ्जपेम्माणुरागरत्ता अयमाउसो निग्गंथे पावयणे अछे अयं परमटे सेसे अणढे, ऊसियफलिहा अवंगुयदुवारा चियत्त- 52
15

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निरयावलियासु
न्तेउरघरप्पवैसा चाउद्दसमुद्दिष्टपुण्णमासिणीसु पडिपुण्णं पोसह सम्म अणुपालेभाणा समणे निग्गंथे फासुरसणिज्जेणं असणपाणखाइमसाइमेणं पीढफलगसेज्जासंथारेण
वस्थपडिग्गहकंबलपायपुस्छणेणं ओसहमेसजेणं पडि. 5 लामेमाणा पडिलामेमाणा बहूहि सीलव्वयगुणवेरमणप
चक्खाणपोसहोववासेहि य अप्पाणं भावमाणा विहरइ ।।
66.9. दुवालसजोयणांयामा [जाव] पच्चक्खं देवलोयभूया. The full passage runs as follows:
दुवालसजोयणायामा धणवइमइनिम्मिया चामीयरपव10 रपागारनाणामणिपञ्चवण्णकविसीलगलोहिया अलयापुरिसंकासा पमुइयपक्कीलिया पच्चक्खं देवलोयभूया ।।
67.2.सम्बोउयपुष्फ [जाव दरिसणिज्जे. The full passage runs as follows:
सव्वोउयपुप्फलसमिद्धे रम्मे नन्दणवणप्पगासे पासा15 दीए ४॥
68. 17. अप्पेगइया हयगया [ जाव ] पुरिसवग्गुरापरिक्सित्ता. The full passage would run as follows:
अप्पेगइया हयगया गयगया पायचारविहारेणं धन्दाधन्दएहिं पुरिसवग्गुरापरिक्खिस्ता ॥ 20 69. 24. सद्द [जाव]. The full passage runs as follows:
सहफरिसरसरूवगन्धे पञ्चविहे माणुस्सगे काममोए भुञ्जमाणे विहरद ॥

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द्वितीयं परिशिष्टम् महाबलजन्मादिवर्णनम्
[भगवतीसूत्रात्-११.११] तेणं कालेणं तेणं समएणं हथिगागपुरे नाम नगरे होत्था । वण्णओ । सहसम्बवणे उजाणे । वण्णओ । तत्थ णं हत्थिणागपुरे नगरे बले नाम राया होत्था ।वण्णओ। तस्स णं बलस्स रन्नो पभावई नामं देवो होत्था। सुकुमाल' । वण्णओ। जाव विहरह । तए णं सापभावई देवी अन्नया 5 कयाइ तंसि तारिसगंसि वासघरंसि अन्भिन्तरओ सचित्तकम्मे बाहिरओ दूमियघट्टम? विचित्तउल्लोगचिल्लियतले मणिरयणपणासियन्धयारे बहुसमसुविभत्तदेसभाए पञ्चवण्णसरससुरभिमुक्कपुष्कपुओवयारकलिए कालगुरुपवरकुंदुरुकतुरुक्कधूवमधमधन्तगन्धुदुयाभिरामे सुगन्धिवरग- 10 धिए गन्धवट्टिभूए तंसि तारिसगंसि सयणिजंसि सालिगणवट्टिए उभओविब्बोयणे दुहओ उन्नए मज्झे नयगम्भीरे गङ्गापुलणवालुयउद्दालसालिसए उचियखोमियदुगुल्लपट्टपडिच्छायणे सुविरइयरयत्ताणे रत्तंसुयसंवुए सुरम्मे आइगरूयबूरनवणीयतुलफासे सुगन्धवरकुसुमचुण्णसयणो- 15

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१०२
निरयावलियासु वयारकलिए अद्धरत्तकालसमयंसि सुत्तजागरा ओहीरमाणी २ अयमेयारूवं ओरालं कल्लाणं सिवं धन्नं मंगल्ल सरिसरियं महासुविण पासित्ताण पडिबुद्धा ॥
होररयखीरसागरससङ्ककिरणदगरयरययमहासेलपण्डु5 रतरोरुरमणिज्जपेच्छणिजं थिरलट्ठपउवट्टपीवरसुसिलिदृविसिट्ठतिक्खदाढाविडम्बियमुहं परिकम्मियजच्चकमलकोमलमाइअसोभन्तलहउटुं रतुप्पलपत्तम उअसुकुमालतालुजोह मूसागयपवरकणगताविअआवत्तायन्तवट्टतडिविमल
सरिसमयणं विसालपीवरोरु पडिपुण्णविपुलखन्ध मिउ10 विसयसुहमलक्खणपसन्थवित्थिण्णकेसरसडोवसोभियं ऊसियसुनिम्मिसुजायअप्फोडिअलङ्गुलं सामं सोमाकारं लीलायन्त जम्भायन्त नहयलाओ ओवयमाणं निययवयणमतिवयन्तं सीहं सुविणे पासित्ताणं पडिबुद्धा ॥
तए णं सो पभावई देवी अयमेयारूवं ओरालं जाव 15 सस्सिरियं महासुविणं पासित्ताणं पडिबुद्धा समाणो हहतुट्ठ
जाव °हियया धाराहयकलम्बपुष्फगं पिव समूसियरोमकूवा तं सुविणं ओगिण्हइ, ओगिण्हत्ता सयणिज्जाओ अब्भुट्टेइ.२ अतुरियमचवलमसंभन्ताए अविलम्बियाए रायहंससरिसीए गईए जेणेव बलस्स रन्नो सणिज्जे तेणेव 20 उवागच्छइ. २ बलं रायं ताहिं इटाहिं कन्ताहिं पियाहिं मणु
नाहि मणामाहिं ओगलाहिं कल्लाणाहिं सिवाहिं धन्नाहिं मङ्गल्लाहिं सस्सिरोयाहिं मियमहुरमञ्जुलाहिं गिराहिं संलवमाणी २ पडिवोहेइ. २ बलेणं रत्ना अब्भणुन्नाया समाणी
नाणामणिरयणभित्तिचित्तंलि भद्दासणंसि निसीयइ, २ 25 आसत्था वीसत्था सुहासणवरगया बलं रायं ताहिं इट्टाहिं
कन्ताहि जाव संलवमाणी २ एवं वयासी

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महाबलजन्मादिवर्णनम् ‘एवं खलु अह, देवाणुप्पिया, अज्ज तंसि तारिसगंसि सयणिजसि सालिंगण' तं चेव जाय नियगवयणमइवयन्तं सीहं सुविणे पासित्ताणं पडिणुद्धा । तं गं, देवाणुम्पिया, एयस्स ओरालस्स जाव महासुविणस्स के मन्ने कल्लाणे कलवित्तिविसेसे भविस्सइ ?' तए णं से बले राया पभाव.5 ईए देवोए अन्तिय एयम सोचा निसम्म हतुट्ठ° जाव हयहियए धाराहयनीवसुरभिकुसुमचञ्चुमालइयतणुयऊसवियरोमकूवे त सुविणं ओगिण्हइ, ईहं पविसइ । ईहे पविसित्ता अप्पणो साभाविएणं मइपुब्वएणं वुद्धिविन्नागेणं तस्स सुविणस्त अत्थोग्गहणं करेइ २ पभावई देवि ताहिं इठ्ठाहिं 10 कन्ताहिं जात्र मङ्गलाहिं मियमहुरसस्सिरि...संलवमाणे २ एवं वयासी--
'ओराले णं तुमें, देवी, सुविणे दिवे, कल्लाणे णं तुमे, जाव सस्सिरीए णं तुमे देवो,सुविणे दिले । आरोग्गतुठ्ठिदोहाउ कल्लाणमङ्गलकारए णं तुमे देवी सुविणे दिले अत्थलाभो 15 देवाणुपिए, भोगलामो देवाणुप्पिए, पुत्तलाभो देवाणुप्पिए, रजलाभो देवाणुप्पिए. एव खलु तुमं देवाणुप्पिए, नवण्हं मासाणं बहुपर्याडपुण्गाण अद्धदृमाणराइंदियाणं विइकन्ताणं अम्ह कुलके उं कुलनन्दिकरं कुलजसकरं कुलाधारं कुलपायवं कुलविवद्धकरं सुकुमालगाणिपायं अहोणपडिपुण्ण- 20 पश्चिन्दियसरीरं जाव ससिलीमाकारं कन्तं पियदसणं सुरूवं देवकुमारसमप्पभं दारग पयाहिसि ॥
_ 'सेवि य णं दारए उम्मुक्कबालभामे विनायपरियणमेत्ते जोव्वणगमणुप्पत्ते सूरे बोरे विक्कन्ते वित्थिण्णविउलवल. वाहणे रजवई राया भविस्सइ । तं उराले णं तुमे, जाव 25

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१०४
निरयावलियासु सुमिणे दिढे, आरोग्गतुहि जाव मङ्गलकारए णं तुमे, देवी, सुरिणे दिडे'त्ति कट्ट पभावई देविं ताहि इटाहिं जाव वग्गूहिं दोच्च पि तच्चं पि अणुबूहइ । तए णं सा पभावई देवी वलस्स रन्नो अन्तियं एयमलु सोच्चा निसम्म हहतुट्ठ' करयल° 5 जाव एवं वयासी-'एवमेयं देवाणुप्पिया, तहमेयं देवाणुपिया, अवितहमेयं देवाणुप्पिया,असंदिद्धमेयं देवाणुप्पिया, इच्छियमेयं देवाणुप्पिया, पडिन्छियमेवं देवाणुप्पिया, इच्छियपडिच्छियमेयं देवाणुप्पिया, से जहेयं तुम्मे वयह'
ति कह तं सुविणं सम्म पडिच्छइ, २ वले गं रजा अभणु10 नाया समाणी नाणामणिरयणभत्तिचित्ताओ भदासणाओ
अब्भुढेइ, २ अतुरियमचवल° जाव गईए जेणेव सए सय णिज्जे तेणेव उवागच्छइ, २ सयगिजंलि निलोयइ, २ एवं वयासी-'मा मे से उत्तमे पहाणे मङ्गले सुविगे अग्नेहिं
पावसुमिणेहिं पडिहम्मिस्सा' त्ति कट्ट देव गुरुजणबाहिं 15 पलत्थाहिं मङ्गलाहिं धम्मियाहिं कहाहिं सुविणजागरियं
पडिजागरमाणी २ विहरड् ॥
तए णं से बले राया कोम्बियपुरिसे सदावेइ, २ 20 एव वयासो-'खिप्पामेव, भो देवाणुप्पिया,अन्ज सविसेसं
बाहिरियं उवट्ठाणसालं गन्धोदयसित युइअसंमजिओवलितं सुगन्धवरपश्चवण्णपुप्फोवयारकलियं कालागुरुपवरकुंदुरुक जव गन्धवटिभूयं करेह य करावेह य, २ सीहासणं रपह,
२ ममेयं जाव पञ्चप्पिणह । तर णं ते कोडुम्विय जाव पडि 25 सुणेत्ता खिप्पामेव सविसेसं बाहिरिय उवठ्ठाणसालं जाव
पच्चप्पिणन्ति ॥ ... तए णं से बले राया पच्चूसकालसययंसि सयणि

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महाबलजन्मादिवर्णनम् ज्जाओ अब्भुढेइ, २ पायपीढाओ पच्चोरुहर, २ जेणेव अट्टणासाला तेणेव उवागच्छइ, अट्टणसालं अणुपविसइ, जहा उववाइए, तहेव अट्टणसाला तहेव मज्जणघरे, जाव ससि व्व पियदसणे नरवई मज्जणघराओ पडिनिखमह, २ जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छह, २ 5 सोहासणवरंसि पुरत्थाभिमुहे निसोयइ, २ अप्पणो उत्तरपुरस्थिमे दिसीभाए अट्ठ भद्दासगाई सेयपत्थपच्चुत्थुयाह सिद्धत्थगकयमङ्गलोक्याराई रयावेइ, २ अप्पणो अदूरसामन्ते नाणामणिरयणमण्डियं अहियपेच्छणिज्ज महग्धवर. पट्टणुग्गयं सहपट्टबहुभत्तिसयचित्तताणं ईहामियउलम 10 जाव भत्तिभितं अभिन्तरियं जवणियं अञ्छावेइ २ नाणामणिरयणभत्तिचित्तं अत्थरयमउयमसूरगोत्थयं सेयवत्थपच्चुत्युयं अङ्गसुहकासुयं सुमउयं पभावईए देवीए भद्दासणं रयावेइ,२ कोडुम्बियपुरिसे सदावेइ, २ एवं वयासी
__ 'खिपामेव, भो देवाणुप्पिया, अङ्गमहानिमित्तसुत्त- 15 स्थधारए विविहसत्थकुसले सुविणलक्खणपाढए सदावेह' तए णं ते कोडुम्बियपुरिसा जाव पडिसुणेत्ता वलस्स रनो अन्तियाओ पडिनिक्खमइ,चि तुरियं चवलं चण्ड वेइयं हत्थिणपुरं नगर मज्झमझेगं जेणेव तेसि सुषिणलक्खणपाढगाणं गिहाई, तेणेव उवागच्छन्ति, २ ते सुविणलक्खण- 20 पोढए सदावेन्ति । तए णं ते सुविणलक्खणपाढगा बलस्स रन्नो कोडुम्बियपुरिसेहिं सदाविया समाणा हतुकृ ण्हाया कय जाव सरीरा सिद्धत्थगहरियालियाकयमङ्गलमुद्धाणा सहिंतो गेहेहितो निग्गच्छन्ति, हथिणापुरं नगरं मज्झंमज्झेणं जेणेव बलस्स रनो भवणवरवडिंसर तेणेव उवा- 25 गच्छन्ति, करयल बलरायं जएणं विजएणं वद्धावेन्ति ।

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"
१०६
निरयावलियासु
तर णं ते सुविणलक्खणपाढगा बलेणं रन्ना वन्दियपूइअसक्कारियसंमाणिया पत्तेयं २ पुञ्चन्नत्थेषु भदासणेसु निसीयन्ति । तर णं से बले राया पभावई देवि जवणियन्तरियं ठावे, २ पुष्कफलपडिपुण्णहत्थे परेणं विणरणं ते 5 सुविणलक्खणपाढए एवं वयासी एवं खलु देवाणुपिया, पभावई देवी अज्ज तंसि तारिसगंसि वासघरंसि जाव सीहं सुविणे पासित्तागं पडिवुद्धा । तं णं, देवाणुपिया, एयस्स ओरालस्स जाव के मन्ने कल्लाणे फलवित्तिविसेसे भविस्सइ ?' तर णं सुविणलक्खणपाढगा बलस्त रन्नो 10 अन्तियं एयम सोच्चा निसम्म हट्टतुट्ट तं सुविण ओगिvet, ईदं अणुष्पविसर, तस्स सुविणस्स अत्थोग्गहणं क रेइ २ अन्नमन्नेणं सहि संचालेन्ति, तस्स सुविणस्स लठ्ठा पुच्छियट्टा विणिच्छियट्ठा अभिगयट्ठा बलस्स रन्नो पुरओ सुविणसत्थाई उच्चारेमाणा २ एवं वयासी-15 एवं खलु देवाणुपिया, अहं सुविणवत्यसि वायालीस सुविष्णा, तासं महासुविणा, वाक्त्तरि सम्बविणा दिठ्ठा । तत्थ णं देवाणुपिया, तित्थगरमायरो वा चकवहिमायरो वा तित्थगरंसि वा चक्कवर्हिसि वा गब्भं वक्कममाणंसि एएसिं तोसाए महासुविणाणं इमे चोइस महा सुविणे 20 पासिताणं पडिवुज्झन्ति । तं जहा -
6:
गयवसहसीहअभिसेयदामससिदिणयरं झयं कुम्भं । पउमरसागर विमाण भवणरय गुच्चय सिहि च ॥
वासुदेवमायरो वा वासुदेवसिं गम्भं वकपमा गंसि एएसि चोद्दसहं महासुविणाणं अन्नयरं एवं महासुविधा 25 सित्ताणं पडिवुज्झन्ति । इमे य णं, देवाशुपिया, पभावईए देवीए एगे महासुविणे दिठ्ठे, अत्थलाभो देवागुप्पिए,

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महाबलजन्मादिवर्णनम् १०७ मोगलाभो देवाणुप्पिए, पुत्तलाभो देवाणुप्पिए, रज्जलाभो देवाणुप्पिए, एवं खलु देवाणुप्पिए, पभावई देवी नवण्हं मासाणं बहुपडिपुण्णाणं जाव वीइकन्ताणं तुम्हें कुलकेउं जाव पयाहिइ । से वि य णं दारए उम्मकबालभावे जाव रज्जवई राया भविस्सइ, अणगारे वा भावियप्पा । तं 5 ओराले णं देवाणुप्पिया, पभावईए देवीए सुविणे दिढे, जाव आरोग्गतुढ़िदीहाउअकल्लाण जाव दिढे' । - तए ण से बले राया सुविणलक्खणलपाढगाणं अन्तिए एयम, सोच्चा निसम्म हट्टतुट्ठ करयल जाव कट्ठ ते सु. विणलक्खणपाढगे एवं वयासो-'एयमेयं, देवाणुप्पिया, 10 जाव से जहेयं तुब्भे वयह ' त्ति कट्ट तं सुविणं सम्म पडिच्छइ । २ सुविणलक्खणपाढए विउलेणं असणपाणखाइमसाइमपुष्फवत्थगन्धमल्लालंकारेणं सकारेइ संमाणेइ,२ विउलं जीवियारिहं पीइदाणं दलयइ, २ पडिविसज्जेइ, २ सीहासणाओ अब्भुटेइ, २ जेणेव पभावई देवी तेणेव उवा- 15 गच्छइ २ पभावई देविं ताहिं इटाहिं कन्ताहि जाव संलवमाणे २ एवं वयासी-' एवं खलु. देवाणुम्पिए, सुविणसत्यसि बाचालीसं सुविणा. तीस महासुविणा, बावत्तरि सबसुविणा दिट्ठा । तत्थ णं देवाणुप्पिए, तित्थगरमायरो वा चक्रवट्टिमायरो वा तं चेव जाव अन्नयरं एगं म. 20. सुहाविणं पासित्ताणं पडिबुज्झन्ति । इमे य णं तुमे देवाणुप्पिए, एगे महासुविणे दिहे, तं ओराले गं तुमे देवी, सुविणे दिहे, जाव रज्जवई राया भविस्सइ, अणगारे वा भावियप्पा । तं ओराले णं तुमे, देवो, सुविणे दिढे त्ति' कट्ट पभावइं देवि ताहि इट्ठाहिं कन्ताहिं जाव 25 दोच्चं पि तच्चं पि अणुबृहइ ।।

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१०८
निरयावलियास
तर णं सा पभावई देवी बलस्स रनो अन्तियं पयमठ्ठे सोच्या निसम्म हगुतुङ करयल जाव एवं वयासी'एवमेयं देवाणुप्रिया, जाव तं सुविणं सम्मं पडिच्छ६, २ बलेणं रन्ना अब्भणुन्नाया समाणो नाणामणिरयणभत्तिचित्त 5 जाव अब्भुट्ठेइ | अतुरियमचवल जाव गईए जेणेव सर भवणे तेणेव उवागच्छद्द, २ सयंभवणमणुपविट्ठा ॥
तर णं सा पभावई देवी पहाया कयवलिकम्मा जाव सव्वालंकारविभूसिया तं गव्र्भ नाइसीपहिं नाइउण्हेडिं नाइतित्तेर्हि नाइकरहिं नाइकसारद्दि नाइमहुरेहिं उउभ 10 यमाणसुहेहिं भोयणच्छायणगन्धमल्लेर्हि जं तस्स गन्भस हि मियं पत्थं गन्भपोसणं तं देसे य काले य आहारमाहारेमाणी विवित्तमउपहिं सयणासणेहिं परिक्कसुहाए मणाणुकूला विहारभूमी पसत्थ दोहला संपुष्णदोहला संमाणियदोद्दला अविमाणियदोदला वोच्छिन्नदोहला 15 ववणीयदोहला ववगयरोग मोहभयपरित्तासातं गन्धं सुदं
सुहेणं परिवहद्द | तर णं सा पभावई देवो नवण्हं मासाणं बहुपडिण्णाणं अद्धमाणरा दियाणं वीइक्कत्ताणं सुकुमालपाणिपायं अहोणपडिपुण्णपश्ञ्चिन्दियसरोरं लक्खणवञ्जण20 गुणोववेयं जाव ससिसोमाकारं कन्तं पियदसणं सुरूवं दारगं पयाया |
तर णं तीसे पभावईए देवीए अङ्गपडियारियाओ पभावई देवि पसूयं जाणेत्ता जेणेव वले राया तेणेव उवागच्छन्ति, करयल जाव बलं रायं जपणं विजयणं वद्धावेन्ति, 25 २ एवं वयासी -' एवं खलु, देवाणुप्पिया, पभावईपिय

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महाबलबन्मादिवर्णनम्
१०९
याए पियं निवेदेमो, पियं मे भवउ' । तए णं से बले राया अङ्गपडियारियाणं अन्तियं एयम; सोच्चा निसम्म हतुट्ठ जाव धाराहयणोव जाव रोमकुवे तासिं अङ्गपडि. यारियाणं मउडवज्जं जहामालियं ओमेयं दलयइ, सेय रययाययं विमलसलिलपुण्णं मिझारं च गिण्हइ, २ मत्थर 5 घोवइ, २ विउलं जीवियारिहं पीइदाणं दलयइ, २ सकारेइ संमाणेइ ॥
तए णं से घले राया कोडुम्बियपुरिसे सहावेइ, २ एवं वयासी-'खिप्पामेव, भो देवाणुप्पिया, हथिणापुरे नयरे चारगसोहणं करेह, २ माणुम्माणवड्ढणं करेह २ 10 हत्थिणापुर नगरं सब्भिन्तरबाहिरियं आसियसंमज्जिओवलितं जाव करेह कारवेह, २ जूयसहस्सं वा चक्कसहस्सं वा पूयामहामहिमसकार वा उस्सवेह, २ ममेयमा. णत्तियं पञ्चप्पिणह । तर णं ते को म्बियपुरिसा बलेणं रना एवं वुत्ता जाव पञ्चप्पिणन्ति । तए णं से बले राया 15 जेणेव अट्टणसाला तेणेव उवागच्छइ, तं चेव जाव मज्जणघराओ पडिनिक्खमइ । उस्सुक्कं उक्करं उकिट्ठ अदिजं अमिजं अभडप्पवेसं अदण्डकोडण्डिम अधरिमं गणियावरनाडइज्जकलियं अणेगतालाचराणुचरियं अणु यमुइङ्गं अमिलायमल्लदाम पमुइयपक्कीलियं सरजणजाणवयं दसदिवसे ठिइ- 20 वडियं करेइ । तए णं मे बले राया दसाहियाए ठिइवडियाए वट्टमाणीए सइए य साहस्सिए सयसाहस्सिएय जाए य दाए य भाए य दलमाणे य दवावेमाणे य, सए य साहस्सिए य लम्मेमाणे पडिच्छेमाणे पडिच्छावेमाणे एवं विहरइ । तर णं तस्स दारगस्स अम्मापियरो पढमे दिवसे 25 ठिइवडियं करे, तइए दिवसे चन्दसूरदसणियं करेइ, छठे

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११०
निरयावलोयासु दिवसे जागरियं करेइ, एक्कारसमे दिवसे वीइकन्ते निव्वु. त्ते असुइजायकम्मकरणे संपत्ते बारसाहदिवसे विउलं असणं पाणं खाइमं साइमं उवक्खडावेन्ति, २ जहा सिवो,
जाव खत्तिए य आमन्तेन्ति, २ तओ पच्छा पहाया कय, 5 तं चेव जाव सकारेन्ति संमाणेन्ति, २ तस्सेव मित्तणाइ
जाव राईण य खत्तियाण य पुरओ अज्जयपज्जयपिउपज्जयागयं बहुपुरिसपरंपरप्परूढं कुलाणुरूवं कुलसरिसं कुलसंताणतन्तुवद्धणकरं अय मेयारूवं गोण्णं गुणनिप्फन्नं
नामधेज्जं करेन्ति-'जम्हा णं अम्हं इमे दारए बलस्स 10 रन्नो पुत्ते पभावईए देवीए अत्तए, तं होउ णं अम्ह एयस्त
दारगस्स नामधेज्जं महब्बले २, ।' तए णं तस्स दारगस्स अम्मापियरो नामधेज्जं करेन्ति 'महब्बले 'त्ति ॥
तए णं से महब्बले दारए पञ्चधाईपरिग्गहिए, तं जहाखोरधाईए, एवं जहा दढपइन्ने, जाव निवोयनिव्वाघा. 15 यंसि सुहसुहेण परिवड्ढइ । तए णं तस्स महब्बलस्स
दारगस्त अम्मापियरो अणुपुत्वेणं ठिइवडियं वा चदसूरदसावणियं वा जागरियं वा नामकरणं वा परंगामणं वा पयचंकमण वा जेमामणं वा पिण्डवद्धमणं वा पेज्जपावणं
कण्णवेहणं वा संवच्छरपडिलेहणं वा चोलोयणगं च उव20 णयणं च अन्नाणि य बहूणि गब्भाधाणजम्मणमाइयाई को. उयाइं करेन्ति ॥
तए णं तं महब्बलं कुमारं अम्मापियरो साइरेगट्ठवासग जाणित्ता सोभणंसि तिहिकरणनक्खत्तमुहु सि, एवं जहा
दढप्पइन्नो, जाब अलंभोगसमत्थे जाए यावि होत्था । 25 तए णं तं महब्बलं कुमारं उम्मुक्कबालभाव जाव अलं
भोगसमत्थं वियाणित्ता अम्मापियरो अट्ठ पासायवडिं

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महाबलजन्मादिवर्णनम्
१११
सर करेन्ति, अब्भुग्गयमूसियपहसिए इव, वण्णओ जहा रायपसेणइज्जे, जाव पडिरूवे । तेसिं णं पासायवर्डिलगाणं बहुमज्झदेसभागे एत्थ णं महेगं भवण करेन्ति अणेगखम्मसयसंनिवि, वण्णओ जहा रायपसेणइज्जे, पेच्छाघरमण्डवंसि जाव पडिरूवे ॥
·
तर णं तं महब्बलं कुमारं अम्मापियरो अन्नया कयावि सोभणंसि तिहि करणदिवसनक्खत्तमुहुत्तंसि व्हाय कयबलिकम्मं कयकोउयमङ्गलपायच्छित्तं सव्वालंकारविभूसियं पमक्खणगण्हाण गीयवाइयप साहणट्टङ्गतिलगकङ्कणअ. विहववहुउवणीयं मङ्गलसुजम्पिएहि य वरकोउयमङ्गलो- 10 वयारकयसन्तिकम्मं सरिसयाणं सरित्तयाणं सरिव्वयाणं सरिसलावण्णरूवजोव्वणगुणोववेयाणं विणीयाणं कयकोउयमङ्गलपायच्छित्ताणं सरिसरर्दितो रायकुलेर्हितो आणिलियाणं अट्टहं रायवरकन्नाणं एगदिवसेणं पाणि गिण्हा विसु ॥
15
तप णं तरल महाबलस्स कुमारस्स अम्मापय अयमेयारूवं पीइदाणं दलयन्ति । तं जहा - अट्ठ हिरण्णकोडीओ, अठ सुवण्णकोडीओ, अट्ठ मउडे मउडप्पवरे, अट्ठ कुण्डलजुम कुण्डलजुयप्पवरे, अठ्ठ हारे हारप्पवरे, अट्ठ अद्धहारे अद्धहारपवरे. अट्ठ एगावलीओ गावलिपवराओ, एवं अट्ठ मुत्तावलीओ, एवं कणगावलीओ एवं 20 रयणावलीओ, अट्ठ कडगजोए कडगजोयप्पवरे, एवं तुडियजोए, अट्ठ खोमजुयलाई खोमजुयलप्पवराई एवं वडगजुयलाई, एवं पट्टजुयलाई. एवं दुगुल्लजुयलाई, अट्ठसिरोओ, अट्ठ हिरीओ, एवं धिईओ, कित्तीओ, बुद्धीओ, लच्छीओ, अट्ठ नन्दाई, अट्ठ भद्दाई, अट्ठ तले तलप्पवरे, सव्वरयणा- 25 मए, णियगवरभवणकेऊ अट्ठ झए झयप्पवरे, अट्ठ वर वयव दसगो साहस्रिणं वर्षाणं, अठ्ठ नाडगाई नाडूगप्पवराई बत्तीसबद्धेणं नाडपणं, अट्ठ आसे आसप्पवरे,

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निरयावलियासु सम्वरयणामए सिरिधरपडिरूवए, अट्ट हत्थी हथिप्पवरे, सव्यरयणामए सिरिघरपडिरूवर, अह जाणाई जाण-पवराई, अट्ठ जुगाइं जुगप्पवराई, एवं सिबियाओ, एवं स.
न्दमाणीओ, एवं गिल्लीओ, थिल्लीओ अट्ठ वियडजाणाई 5 वियडजाणप्पवराई, अट्ठ रहे पारिजाणिए, अट्ठ रहे सं
गामिए, अट्ठ आसे आसप्पवरे, अट्ट हत्थी हथिप्पवरे, अठ्ठ गामे गामप्पवरे, दसकुलसाहस्सिएणं गामेणं, अट्ठ दासे दासप्पवरे, एवं चेव दासीओ, एवं किङ्करे, एवं
कञ्चुइज्जे, एवं वरिसधरे, एवं महत्तरए, अट्ठ सोवणिर 10 ओलम्बणदीवे, अट्ट रुप्पामए ओलम्बणदीवे, अट्ट सुवण्ण
रुप्पामए ओलम्बणदोवे, अट्ट सोवण्णिअ उकञ्चणदोवे, अट्ठ पञ्जरदीवे, एवं चेव तिणि वि, अह सोवण्णिए थाले, रुप्पामए थाले, अट्ठ सुवण्णरुप्पमए थाले, अट्ट सोवण्णि
याओ पत्तीओ ३, अट्ट सोवणियाई थासयाई ३, अट्ट 15 सोवणियाइं मल्लगाई ३, अट्ट सोवणियाओ तालियाओ
३, अट्ठ सोवणियाओ कावइआओ ३, अट्ट सोवण्णिए अवएडए ३, अट्ट सोवणियाओ अवयकाओ ३, अट्ट सोवण्णिए पायपोढए ३, अट्ठ सोवणियाओ भिसियाओ ३,
अट्ट सोवणियाओ करोडियाओ ३, अट्ट सोवण्णिए पल्लंके 20 ३, अट्ट सोवणियोओ पडिसेज्जाओ ३, अह हंसासणाई
कोश्चासणाई, एवं अट्ठ गरुलासणाई. उन्नयासणाई, पणयासणाई दीहालणाई, भद्दासणाई, पक्खासणाई, मगरासणाई, अट्ठ पउमासणाई, अट्ठ दिसासोवत्थियामणाई अट्ट
तेल्लसमुग्गे, जहा रायप्पसेणइज्जे, जाव अह सरिसवस25 मुग्गे, अट्ट खुज्जाओ, जहा उववाइए, जाव अट्ठ पारिसी.
ओ, अट्ठ छत्ते, अट्ठ छत्तधारीओ चेडीओ, अट्ठ चामराओ, अट्ट चामरधारोओ चेडीओ, अह तालियण्टे, अट्ट तालि

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महाबलजन्मादिवर्णनम् यण्टधारीओ चेडीओ, अट्ठ करोडियाधारीओ चेडीओ, अट्ठ, खीरधाई ओ. जाव अट्ठ अङ्कधाईओ, अह अङ्गमहियाओ, अट्ठ पहावियाओ, अट्ठ पसाहियाओ, अट्ठ. वण्णग. पेसीओ, अट्ठ चुण्णगपेसीआ. अट्ट कोडागारीओ, अट्ठ द. वकारीओ, अट्ठ उवत्थाणियाओ, अठ्ठ नाडइज्जाओ, अट्ठ 5 कोडुम्बिणोओ, अट्ठ महाणसिणीओ, अट्ट भण्डागोरिणीओ, अठ्ठ अज्झा बारिणोओ, अह पुष्कधारिणोओ, अह पाणिधारिणोओ, अट्ठ बलिकारीओ, अट्ट सेज्जाकारीओ. अट्ठ अन्भिन्तरियाओ पडिहारीओ, अह वाहिरियाओ पडिहारीओ अट्ठ मालाकारी पो, अ पेसणकारीओ अन्नं वा 10 सुबहुं हिरणं वा कसं वा दूतं वा विउलवणकगग जार. सन्तसारसावएज्ज, अलोहि जाव आसत्तमाओ कुलवंसा. ओ पका दाउ, पकामं भोत्तं, पकामं परिभाए। तए णं से महब्बले कुमारे एगमेगाए भज्जाए एगमेगं हिरण्णकोडिं दलयइ, एगमेग सुवण्ण कोर्डि दलयइ. एगमेगं मउड मउडप्प- 15 वरं दलयइ, एवं तं चेव सवं जाव एवमेगं पेसगकारि दलयइ. अन्नं वा सुवह हिरण्णं वा जान परिभाए । तए णं से महब्बले कुमारे उपि पसायवरगर जहा जमाली जाव विहरइ ॥
तेणं कालेगं तेणं समयणं विमलस्स अरहओ पो- 20 पर धम्मघोसे नामं अगगारे जाइमपन्ने, वणओ जहा केसिसामिास, जाव पञ्चहिं अणगारसएहिं सद्धिं संपरिवुढे पुवाणुपुधि चरमाणे गामाणुगामं दूइज्जमाणे जेणेत्र हस्थिणागपुरे नगरे, जे गेव सहसम्बवणे उजजाणे, तेगेव उवागच्छइ २ अहापडिरूवं उग्गह ओगिण्हइ, २ संजमेणं 25 तवमा अप्पाणं भावेमाणे विहरइ । तर णं हस्थिमाग पुरे नगरे सिंघाडगतिय० जाव परिसा पज्जुवासइ ।
तए ण तस्ल महब्बलस्स कुमारस्स तं महया जणसदं वा जणवूहं वा. एवं जहा जमालो तहेव चिन्ता, तहेव कञ्चुइज्जपुरिसं सदावेइ, कञ्चुइज्जपुरिसो वि तहेव

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S
,
महाबलअन्मादिवर्णनन् अक्खाइ, नवरं धम्मघोसस्तः अणगारस्स आगमणगहिय विणिच्छए कॅरयल आष निग्गच्छा । एवं खलु देवाणप्पियो, विमलस्स अरहो पउप्पर धम्मघास नार्म अ.
णगारे, सेस तं चैव, जाव सो वि तहेव रहधरेणं नि5 गगच्छइ । धम्मकहा जहा केसिंसामिस्स । सो वि तहेव
अम्मापियरो आपुच्छह, नवरं धम्मघौसस्स अणगोरस्स अन्तियं मुण्डे भवित्ता अंगाराओ अणगारियं पव्वइत्तए। तहेव वुत्तपडिबुत्तया, नवरं इमाओ य ते, जाया, विउलरायकुलवालियाओ, कला० सेसं तं चेत्र जाव ताहे अकामाई चेव महब्बलकुमारं एवं वयासी-' तं इच्छामो ते, जाया, एगदिवसमवि रज्जसिरिं पासित्तए । तर णं से महब्बले कुमारे अम्मापियराणं वयणमणुयत्तमाणे तुसिणोए संचिहइ । तए णं से क्ले राया कोडुम्वियमु. रिसे सदावेद, एवं जहा सिषभदस्त तहेव रायामिसेओ 15 भाणियव्यो, जाव अभिसिश्च । करयलपरिग्गहियं
महब्धले कुमारं जगणं विजएणं वद्धान्ति, २ जाव एवं वयासी-'मण, जाया, किं पयच्छामो,' सेसं जहा जमालिस्स तहेव, जाव तए णं से महब्बले
अणगारे धम्मघोसस्स अन्तियं सामाइयाई चोदस्स पु. 20 व्वाइं अहिज्जइ, २ बहूहिं चउत्थ जाव विचित्तेहिं तवी
कम्मेहिं अप्पाणं भावमाणे बहुपडिपुण्णाई दुवालसवासाई सामण्णपरियागं पाउणइ. २ मासियार संलेहणाए सहि भत्ताई अणसणार आलोइय
पडिकन्ते समाहिपत्तं कालमासे कालं किच्चा उई 25 चन्दिमसूरियं जहा अम्मडो, जाव बम्भलोए कप्पे देव
ताए उववन्ने । तत्थ णं अत्थेगइयाणं देवाणं दस सागरोवमा ठिई पन्नता, तत्थ णं महब्बलस्स वि दस सागरोवमाई ठिई पनत्ता॥

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Notes.
N. B. The references are to Pages.
Page 3.ratararatenent is a collective name applied to a collection of the last five उपाङगs namely कप्पिया, कप्पवर्डिसियाओ, पुप्फिया, पुप्फचूलियाओ and lastly वण्हिदसाओ. This title finds its justification only in the first चाग. Compare असुभकडकम्मपन्भारेणं कालमासे कालं किच्चा चउत्थीए पङकप्पभाए पुढवीए हेमामे नरए नेरइयत्ताए उववने (28, 25.)
कप्पिया is the name of the eighth उपाङग and the first gour of faturalesarsit. It was so called because it forms a foundation ( कल्प; कल्पना) of the whole work.
तेणं कालेणं तेणं समयेणं means at that time in that epoch. According to Jainism 915 is the highest genus of which h is the lowest species. It is divided into refguft the Aeon of Increase and भवसर्पिणी the Aeon of Decrease. They are further divided into सुसमसुसमा, सुसमा, सुसमदुस्समा, दुस्समसुसमा, दुस्समा and दुस्समदुस्समा. सुसमसुसमा forms the first epoch of the अवसापणी and the last of the उत्सर्पिणी and means a time when happiness is beyond par. This division, so to say, is entirely arbitrary and just resembles the कृत, द्वापर, त्रेता, and कलि of the Vedantins.
अजसुहम्मे ( आर्यसुधर्मन् ) was the ifth गणधर out of eleven. He is rather an important figure in as- .

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Nirayāvaliyao much as he put thc preachings of Herefit in the
ET form. Compare T r aş Bafier, gå vigifat गणहरा णिउणं. All the nine गणधरs had died during the life-time of herafte excepting vita ( who died immediately after महावीर)and सुधर्मा. In this way goal is the first man through whom the teachings of herita had come down to the Jains. He had a pupil named that puts the questions every now and then to gaaf who in his turn answers them to the pupil's satisfaction. Most of heratt's principles are conveyed through such dialogues, They certainly remind us of Socrates and his pupils.
रायगिहे is राजगृह the motlern Rajagir in Behar and Orissa. It has the honour of being very frequently visited by Heate and very many Jain monks.
free for the full passage see Appendix 1.
गुणसिलए is गुणशिलक which is the name of the temple. Note that in those days the Jain ascetics usually took their abode in the outside of the city. This was done only to ensure mental tranquility and never from any misanthropic motive. Moreover they had a very large number of monks with thein to manage whom required a big place like a garden. On the other hand her he did recognize the value of associating with the public.

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117
This fact will find its corroboration in his farsighted aud definite scheme of चतुर्विधसंघ.
gourt means description. There are stereotyped descriptions of the temple, king, assembly-hall etc in उववाईपूत्र and वण्णओ means such stereotyped description. It is to be supplied here form that book. For such a full description see Appendix I. - dh is one born of a noble family from mother's side. It has got to be distinguished from godina in which case it means one born of a noble family from father's side. That was the renowned pupil of girare the twenty-third 18. He enlightened the famous king 9997 by a very convincing debate which occurs in riga for . Bufafogar having sought for the abode after the manner prescribed. Jain monks have not to accept and use anything which is not offered to them, In the same manner they cannot utilize a residence which is not sought for and given by the owner, 224 is of six types, after usually contains laymen, lay women, kings and members of untouchable class also. Any one is allowed to attend the sermon without distinction of caste aud creed. This is the best illustration of catholicity of the Jain seers. Trafgant a stereotyped description of religion will be found in Appendix I. समच उरंससंठाण there are in all six figures ( संठाण= संस्थान ) of different types. समचउरंससंठाण is the first

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Niray valiyão of them and it means that posture in which the four "ends" of the body are equidistant when seated in a position called पर्यंङकासन or पद्मासन. It means, in other words, the distance between the right shoulder and the right knee, when seated in a position called up, the distance between the left shoulder and the left knee, that between the two knees and lastly that between the two shoulders is quite equal. This is called Tadkih a posture in which the distances between all the four above-mentioned “ends” are equal. This is considered one of the many excellent physical signs and try was favoured with that. #fagfasagara ( sferanlageestesge: The commentator of TTTÅ 450 writes: fal r aafiaft विपुला अनेकयोजनप्रमाण क्षेत्राश्रितवस्तुदहनसमर्था तेजोलेश्या विशिष्टतपोजmafoafaqina1 ansara JET diftafay at staza:) One endowed with that rare fiery lustre which lies latent ( at the time of inactivity ), which is able to consume things (animate or inanimate ) even though they may be situated at a very long distance, as a result of particular austere penances. In all there are six लेश्याs namely कृष्ण, नील, कापोत, tan, 94, and ys. No appropriate, single, english word can be found for war. Dr. Hoernle tries to convey the sense of through the words “ Psy. chic Force". en very properly means a particular

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119
physical shape of the soul-particles which they assume through one of the Trinity of Activities called watete. Its scofet will be feszad-free BTICA FAN सहानया इति लेश्या. So this much is clear that wherever there is patent (thought-activity), there is not and vice versa and therefore wear is to be found in one who is on the 13th step of the Spiritual Ladder called Estett samt and never in one who is on the 14th step called salt ant. There is invaciable concommittance between the two. This doctrine of लेश्या has its parallel in योगदर्शन of पतञ्जलि, Compare “ #HIFTEET alfira falaffiatuh 1101 This तेजोलेश्या can be very well compared with शपनशक्ति of the ancient sages. It is a power obtained through practising very hard austerities. This very power was exercised by गोशालक on महावीर but this fiery power was calmed down by the tranquilizing alaबेश्या of महावीर. One desiring to obtain such a fiery power as this should fast for six months breaking them on every two days by so many grains of gruel that can remain safely on the nail and faultless water and keeping his hands up during the whole course. Try with the knees upwards.
That posture in which the knees remain upwards is to be differentiated from गोदोहिकासन and उत्कुटुकासन. 35Tpoi plural is used to denote collection of the

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last ive उपाङग book called faarafaret.
Nirayavaliyão
which are included in a single
Page 4.
etc are the names of the chapters of निरयावलियायो. They are named after the principal persons figuring in them, and others were the step-brothers of कूणिय. कूणिए was the son of श्रेणिक, the king of राजगृह by his principal wife चेलणा who was the daughter of king चेडग of वेसाली.
for had nearly as many wives as twenty three. कूणिय is अजातशत्रु of the Buddhas. He is also known in the Jain books as अशोकचंद्र, वञ्जीविदेहपुत्त, and विदेहपुत्त.
Page 5. काली was the stepmother of कूणिय and one of the wives, along with चेलणा, नंदा, सुकाली, काली and others, of श्रेणिक, गरुलवू हे ( Loc. sing. and not Nom. sing.) is an arrangement of the army of
महा
for in the shape of an eagle, while that of a's army was in the shape of a cart ( शकटव्यूह ). एक्कारसमेण खण्डेणं, कूणिय and his ten step-brothers joined in the battle called रहमसुल against हल and विहल who were full brothers of कूणिय and whos cause, as it was found just, was warmly espoused by. So each of the princes (and others) came on the battlefield with the eleventh part of the whole army. That eleventh part, as is said before, consisted of three thousands of elephants, chariots, and horses as well as three crores of

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121
infantry. Tayan is the name of the battle arranged finally by antar and at tage to defend fora against
61. It is written in the Jain canonical books that ninety-six lacs of people were killed in that great war. I was so called because in that battle no warriors were employed afterwards from
fora's side but simply a chariot without a charioteer and horses was employed. It contained only & yto in it which was killing the hostile army through divine power. It saved ipfurar's army and at the same time killed the hostile army. It is not a chariot to chariot fight as is likely to be mistaken. कुड्डम्व जागरिय जागरमाणीए अयमेयारूवे अज्झथिए (जाव) समुप्पजित्था, Queen Kali's mind was engaged in thoughts of domestic affairs and was thus keeping awake. Just at this time a thought amongst others about her son i flash-d on her.
मन्ने means " Should I hope ? " काले णं कुमारे अहं जीवमाणं पासिज्जा ? Here काले कुमारे is to be taken in accusative case, 311 CET in low spirits,
तहारूवाणं of the ideal saints as described in the canonicat books. विउलस्स अस्स गहणयाए to learn plenty of things. IETTIG is azn. The Prakrit languages generally have no Dative forms. They use gen. for dat e. g. CAT Cath. Still however there are some such forms as Turg, B7516, 9654TATIC. Astfangfrà. Two words very frequently occur in the Jain canonical books in

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Nirayavaliyao the sense of servants. They are relatayan and दासचेट. Meaning of कौटुम्बिकपुरुष will be the member of one's family. From this we can safely say that a custom of engaging family members as servants at that time was in vogue. And algage was exclu. sively used to denote this class of servants. denotes that the servants belonged to a family of slaves. These people had to remain as servants during their whole life time, while this was not so in the case of its 969.918), spoke, said, the form of the Aorist from 99, SK a to speak.
Page 6. उवट्ठवित्ता जाव पञ्चप्पिर्णान्त, servants were ordered to keep ready the carriage and to inform her of the same, gafas Formal having worshipped family-gods, BTqACTE TUTTOGT after with a body adorned with few but costly ornaments, ag of F ret
eat.........9f14ag:--Kali ordered for the excellent chariot meant for religious purpose. She seated herself in it and passing on the royal road came up to content in the garden. She then alighted from the chariot and went to herat surrounded by a nnmber of servants, offered her homage through eas and then she, actually bowing to him, stood before him with courtesy and hands folded. This is a patent custom observed by kings and queens alike while going to pay respect to any prophet of Janism.

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128
धम्मकला माणियमाः A typically religious discourse is given in full in Appendix I. Allait seeing 77 and her retinue, preached a religions sermon which ended in propouuding that a layman or a laywoman, as the case may be, can become आराधक ( a true disciple entitled to emancipation through practising rules of conduct based on knowledge and believed by faith ) or etifea by strictly adhering to rules.
Page 7. हयमहियपवरवीरघाइयणिवडियचिन्धज्झयपडागेः हतः सैन्यस्य हतवात् , मथितो मानस्य मन्थनात् . प्रवरवीराः सुभटा धातिताः यस्य तथा निपतिताः विवध्वजाः गरुडादिविह्नयुक्ताः केतवः पताकाश्च यस्य स तथा। Who was deprived and disturbed and whose distinguished warriors had been destroyed as well as whose emblems, banners and flags. were fallen. It is better to take fu and After as qualifying 215 rather than taking them as quali. fying वीर. It is a कर्मधारय compound of पदचतुष्टय.
निरालोयाओ दिसाओ करेमाणे, depriving ( all the ten) directions of their natural light ( by the dust raised by his army ). सपकखं सपडिदिविं: Commentator writes सपझं समानपार्श्व समानवामेतरपार्श्वतया, सप्रतिदिन समानप्रतिदिक्तया अत्यर्थभिमुख इत्यर्थः, अभिमुखागमने हि परस्परस्य समाविव दक्षिणवामपाझे भवतः एवं विदिशावपीति । In short, it means that they both ( काळ and चेडग ) were quite face to face. आसुरुत्ते is variously rendered into Sanskrit by

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Nirayāvaliyão BUTYGA (very angry or easily excitable), snydt (1787 + उक्त = आसुरोक meaning one who used terrific words just like devils and lastly by 841766meaniny easily excitable. There is no difference of meaning yielded by the first and third rendering. It can be also rendered by 3113Ta but without any difference of meaning. But then it will be strictly speakng, pretà. HACHÈ ATTU is a pres, part from fafafa a att root meaning " to burn with anger."
agai G701 Jis, he assumes an attitude (in shooting ) named faze in which the archer stands with the feet a span apart. It does not mean at all that he places his arrow on his bow. More. over if it is to be derived from facere, then it will be agere. ...एगाहचं कूडाहचं ( Sk. एकाहत्यं कूटाहत्यं) These words should not be rendered into Sanskrit by Thiarà
Tapah la the first place they can not be so rendered according to strict rules of grammar and in the second place it will be wrong to assign an adverbial sense to it. So it is better to take them #175 कूटाहत्य as qualifying कालं कुमारं who was fit to be done away with by one blow like that of a med ( पाषाणमययन्त्रविशेष ) by चेडग. Just as कूट pounds a thing with its one blow so also 450 did fr3 by one blow only. In this sense #rget and erecht will be simple adjectives qualifying काल.
उठाए उटेइ, commentator श्री चन्द्रसूरी thus explains it as उत्थान मुत्था ऊर्ध्व वर्तनं तया उत्तिष्ठति meaning she stands up by rising from her seat.

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Notes
125 Page. 8. चउत्थीए फ्डकप्पभाए पुढवीए, this is the fourth of the seven hells according to Jainism. ÈATAis a portion of it technically called 27919. gaar . वमठिइएसु नेरइएमु, amidst those infernal beings whose age is ten ENTITAS, 3197567FAYEHITUT, on account of lot of bad deeds. कालमासे कालं किच्चा, dying at the destined time,
तंसि तारिसयसि वासघरंसि, in a house of such a description. सीह सुमिणे पासित्ताणं, queeu चेल्लणा saw a lion in a dream which indicated that she would get a son as strong as a lion. जहा पभावई, this पभावई was the queen of महाबल firuring in भगवतीसूत्र (II, II) and whose full description is given in Appendix II.
Page 9. fagg #renpoi a afeguutiot, when three full months were over, gieo 9156475, she had a pregnancydesire, उयरवलीमंसेहिं सोल्लेहिं य तलिए हं य भजिएहिं, with meat of the folds of the belly roasted, fried with oil and broiled. In connection with this it is to be noted here that aresti had a very bad longing. If it be fulfilled it will endanger foto's life and if it is not fulfilled, the queen will continue becoming leaner day by day and that was also not desirable. However the difficulty was got over by the farsighted plan of Abhaykumar. BATTALOT37t (519) TRAIG artit, the commentator makes a nice distinction_here between the two words. He says

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Nirayavaliyão
.
आसाएमाणीओ is ईषत्स्वादयन्त्यो बहुच त्यजन्त्य- इक्षुखण्डादेखि परिभाएभाणीओ is सर्वमुपभुञ्जानाः ( परस्परं दद्दन्त्यः ). They can be translated by tasting and eatring.
तंसि दोहलसि अविणिज्ज माणंसि, when that desire was not granted. ओमन्थियनयणवर्येण कमला, the queen whose lotus-like eyes and face were withered (aṁfya ). एयम नो आढाइ नो परियाण. इ, neither does she honour the words nor pay heed to them. We come across this typical expression very often in the canonical literature to express dis-inclination to disclose one's opinion.
Page 10. एयमहस्स नो अरिहे सर्वणयाए ?, Am I not fit to be informed of (yonr) inner motive ? does not reveal her desire, perhaps, out of shame. Bur she has to reveal it when she is pressed by her loving husband twice or thrice, ag of agafagıfa जहा णं तव दोहलस्स संपत्ती भविस्सइ, I shall so exert as your desire will be satisfied उप्पत्तियाए य वेणइयाए कम्मियाए य परिणामियाए य, by intellect derived from very birth, acquired by discipline, by practice, and by experience. This is a fourfold division of intellect, ri з af, ways, means and method.
Page 12. सूणाओ अल्लं मांसं रूहिरं बत्थिपुडगं व गिost, Bring from slaughter-house flesh, blood and bladder. Abhaya Kumar is very much noted for his ready-wit, farsight and superb genius, He was

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also a dutiful son. He wanted anyhow to relieve his father of this new trouble and therefore he hatched a plan according to which he ordered his confidential servants to bring fresh flesh, blood and bladder from a slaughter-house, which, according to previous undetstanding with his father, he placed on his father's belly and began operation while the queen was kept behind the curtain to see the operation with her own eyes and get assurance for herself. In this way the queen's desire to taste her husband's flesh was satisfied while really speaking the flesh was of some animal. This is how Abhaya tided over a difficulty. अष्पकन्पियं करेइ, the commentator श्री चंद्रसूरी takes अप्पकप्पिथ to mean आत्म. It means he puts it in his vicinity.
सेणियं रायं रहहिसमयं सयणिज्जंसि उत्ताणयं निवज्जावेद, he asks the king to lie down on his back on a secret bed. He then spread the flesh and the blood on the belly and covered them by a bladder. And after that he wrapped all those by a cloth, agu देवीं उपिं पासाए अवलोयणवरगयं ठवावेs, he got queen चेल्लणा to be seated on a palace so as to have a good look at the operation. राया अलियमुच्छियं करेs, the king shows a pretended swoon.
Page 13. पुव्वरत्तावरतकालसमयसि ( पूर्वरात्रापररात्रकालसमये) exactly at midnight. † etc. Queen eur

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Nirayavaliyao
thought that the offspring must be of a wicked character because it produced in her a desire to devour the flesh of its father. Therefore she wished that the child should not see the light of the day and hence she tried to secure abortion.
Page 14. उच्चाबयाहिं आओसणाहिं आओसइ, her blamed her in strong and mild terms. उच्चावयसव सावियं करेइ, he gave her oaths of various types to ensure child's safety. अग्गङगुलिया कुक्कुडपिच्छएण दूनिया यावि होत्था, the tip of the finger was hurt by the (sharpedged ) feather of the cock.
are
Page 15. ठिइवडियं ( स्थितिपतितां कुलक्रमायातं पुत्र जन्मानुष्ठानम् ) Hereditcry custom of Birth-day celebration. There many other customs also such as a (observed on the first day ), if (observed on the third day when the moon and the sun are first shown to the child ), ( observed on the sixth day), and (observed on the twelfth day ). ठिइवडिया or स्थितिपतिता ( birthday cele - bration) was observed annually on the date when the child's birth might have taken place. "efore fa, prince was named for as the tip of his finger was cut off by the cock's feather, a T......... agent art,. He was given gifts of eight articles of every best thing just as मेघकुमार was given eights of unwrought gold,eight is of wrought gold etc. etc. For further details see page 38 of ज्ञाताधर्मकथाङग ( आगमोदय समिति edition ).
""

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Notes
129 Page. 16. sayfor a Fesgifor a facenfor 2, commentator of pag.79157 gives following meanings:Braait aut, face spuit, fatė fastarai, ( see page 81 of ara015", STTATTI Afafa edition ). 2 lag f the commentator of facesso seems to support the above interpretations of 377aaft with this difference that he takes fuerfor to mean eragafiarca . Bir also means weak point in character fe is also used in the sense of blemishes in character in सुपासनाहचरियम् But these latter meanings will be rather unsuitable here as we know that it would help forzt very little if he went on simply finding bad traits of character of so mighty a king as afort with the intention of getting rid of him. So sada's interpretations which are supported by the coinmentator of faizto will suit the context here. They will, then, mean opportune moments, side-doors, and solitary places ( where gefore can easily do away with the king and consequently ascend the throne ).
Page. 16 Foll, immediately. Its Sanskrit equivalent safe as given by Pandit Hargovindas in ETE H at is doubtful. It is not used in the sense of sea also. At the best it is a dalt word meaning immediately.
Page. 17. ERIKÜTE TUTTARET, one who cherishes ex
9

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treme affection and love, agua furs ar... Fa ? gun, the mother of afora, did not well receive her son safora, when the latter came to pay respect to her. She stated as its reason the imprisonment of सेणिय by कूणिय whereupon the latter said that he was forced to do so as his father king afore wanted to murder him, beat him, imprison him, insult him. This was, of course, a falsehood. In order to prove his fears groundless and to emphasize his f: ther's love for him, he related to him the whole history from pregnancy-desire to cock-feather incident. This set him repenting and rectifying his error as we shall see furtheron.
7 , 377... ... ... Tit THOTIT, fora now repents and confesses that he did very bad. He then went to unfetter his father taking an axe with him. His father sees him with the axe and anticipating some fresh evil ends by taking a deadly poison. qartezy 3rd. per. sing. Past Tense of 118 with H to resolve. गमणाए is गमनाय, similar to सवणए, BTEIC, 4549rang 39977491247, (SK fåtagfájt ), one seeking that which is never sought for by any, that is, a seeker of death. सिरिहिरिपरिवजिए ( SK श्री ह्रीपरिवर्जित) unmeritorious and shameless. कुमारेण ( SK कु+मार ) by disgraceful killing. तालपुडगं विसं, deadly poison that tears asunder the palate..

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131 Page. 18. Henratur qualife, its virulent action began after a yei ( forty-eight minutes ). Here yan simply means short time. facaroi, fact, oftafcquc, sitgoof breathless, motionless, soul-less, and fallen. enguotoi n guotoi, by one who is unfortunate and who has not done meritorious deeds in past.
___Figure 3 after रोयमाणे stands for रोयमाणे, कन्दमाणे, and färsaarit. 512 HITRYGTUi ievui tits, he performs his cremation-ceremony with great pomp and reverence. ana mauti........ III, afort was now full of repentance so much so that he did not even endure the unpleasant sight of the seat of his father's tragic death. So in order to have a
change of place and consequently to froget the misery he took to 2017-ft.
Page, 19. Og of ata asta $HIFA..........and yoqfad, the whole story runs as follows:-King aforer had two excellent things namely BreadER ( so called as it had curves at eighteen points ) and #Troprioceft ( so called as it was always in rut ). They were severally as costly as the whole of his kingdom. Sforzi thought to entrust beforer with kingdom and two of his sons and faces who were the younger brothers of कूणिय with सेयणगइत्थी and graingit respectively.

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Nirayāvaliyão He actually gave से यणग and अट्ठारसवंकहार to हल्ल and face but he could not make over the throne to qaforet as we know he poisoned off himself before he could do the same. After afora's death, forer assumed kingship and हल्ल, विहल्ल enjoyed with सेयणग and studhere. This enjoyment of and face was not put up with by madt a beloved wife of eafurer who tauntingly retorted “ कर्णविषलग्नकृतोऽतोऽयमेव कुमारो I OTTA, F , JEST facrar: " He was thus insti. gated by qergat to have those two excellent things. King gaforu then begged g and face of those things upon which they said that they can part with them if half of the kingdom was given to them. कुणिय did not agree to this. हल and विहल being afraid of fore went to the shelter of their maternal grandfather चेडग. कूणिय requested चेडग to hand over the princes but he did not as he saw that asfor27 was on the wrong side. Thus a battle called auts arose between them,
Page. 21. Hi Brafalegui, without informing me. aforer, as he was then the reigning king, must have expected that age should seek his permission before leaving his kingdom. सेयणगं गन्धहत्यिं अट्ठारसवंक च हारं दूयं पेसित्तए एवं संपेहेइ, he intends to send the messenger for the excellent elephant erot and eighteen curved necklace. Note that afang( a form of Infinitive of Purpose ) has got two objects.

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Page 22. जहा चित्तो, this चित्त figures in रायपसेणियसूत्त as a messenger sent by the king of श्वेतांबी to जितशत्रु the king of श्रावस्ती जह चेव णं......... पेसे मि, चेडग had given shelter to विहल only because his case was quite just and appealing. He argues in the same way and wants the messenger to tell his master that a gift (of and ) given by सेणिय to विल्ल was the latter's sole property and as such is indivisible and if he at all wants to have these two things he should also think to part with half of his kingdom for वेहल चेडग also conveyed through the messenger that bore the same relation to him as did aga and
should be supported as his case was justifiable चाउरघण्टे आसरहे, a chariot to which were hung four bells in four principal directions, guf quâfé quafe, with fine temporary rasidences ( tents and pavillions) and breakfasts.
.......
Page 23. जाणि काणि रयणाणि... • समुप्पन्ना, कूणिय forwards a counter-argument saying that whatever precious gems happen to be produced in the country belong to the king who succeeds. These two things were the products off who is succeeded by me and therefore they should naturally belong to me. रायकुलपरंपरागयं ठिइयं, a convention which is handed down in regular succession in the royal family.

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Nirayāvaliyao : Page. 24. aurig a NY #STEH TATT are a goi quente 849%AFE I 3777fdal Facilitoi me qorate, throw away the footstool (on which the king while sitting on a throne usually puts his feet) of 7811, the king of aurat, by your left foot and having done so give him (my) letter, fixing it on the edge of your spear. This method seems to have been adopted by the messenger, after instructions from his master, with a double purpose when every means is exhausted to effect compromise. This will either excite a king to accept the challenge or will calm him down for ever. This is a final measure adopted, quran 31450 (ra) fafafHÀ AI faarej भिउडि निडाले साह this is the external sign of the internal wrath, ga o AFP foutisti.........311T, this is the honour done to you by me ( while speaking these words the messenger salutes the king ) and here is the order of my master ( while speaking these words he throws away the footstool as ordered by his master ).
As an ordinary man, the messenger does recognize the mighty personality of the king and consequently offers his respect but as a messenger he has to do (here, to throw away the footstool) what he is wanted to do by his master. PERIFES STATE M31791toi faergera's, he dismisses the messenger from a side-door, unwelcomed

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and unhonoured. certainly received well the two messengers who were formerly sent to him. Third time he also paid the messenger in the same coin. This indirectly means that he has whole -heartedly embraced the chellange thrown by afora.
Page 25. तं सेयं खलु, देवाणुप्पिया अम्हं चेडगस्प रन्नो जत्तं ff, it is good, oh you beloved of gods, if we march agaist (declare war against). The आगमोदयसमिति edition has जुत्तं for जत्तं but it is not correct as it yields no sense. The reading a is accepted by श्रीचंन्द्रसूरि in his commentary. कूणिय succeeded in exciting sympathy in his ten brothers. af far, it simply. means here the pre-eminent elephent. It was called (fit to be bathed) as it was bathed, unlike other elephants, before starting for war. This was the very elephant used always by the king whenever he wanted to have a ride. It is called - because his coronation (af) also takes place along with the king's.
Page 26. Two words सुभेद्दि वसीहिं and नाइवि गिठे हिं अन्तरावासे हि are to be distingnished here. वमही really means pavilions or some such things designed to serve as temporary dwelling places अन्तरावास really means a short halt or a stay before a long stay (na). These halts were not protracted

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that is to say they broke their march after crossing a certain area fixed beforehand in their daily programme. aa aa aa dag, these kings of कासी and कोसल were the allies of king चेडग, चेडग himself was very strong. Still, however, he depended very naturally on his allies also. In some respect it is customary also to take the advice of such allies. took their formal consent though he had already accepted the challenge.
Page 28.
aufa, they fight on the battlefield (to win victory ), infagfế nobiẽ with shields fastened to the hand, मंगतिय is a देशी word.
ओसारियाहि उघण्टाहि ( प्रलम्बीकृताभिः उघण्टाभिः ) with the small thigh-bells hanging down.
उक्किसीहनाय बोलकलकलरवेणं, with a high-pitched roar like that of a lion, a din, and a cry. ayà fùa , making (the atmosphere) full of the roaring of ocean. नञ्चन्त कबन्धवार भीमं, dangerous on account of a number of dancing trunks (of human bodies). Page 29. जहा दढपइनो, the story of दढपइन्न will be found in Appendix I. aftat, mothers having their names similar to those of their
sons.
Page 31. जहा महाबलह्स, full description of महाबis given in Appendix II. He was the son of बल, a king of हस्तिनागपूर, by his wife प्रभावती. अट्ठओ

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freit, he was given eight articles of possible valuable thing,
Page 32. aloe Ya etc. indicate the number of सागरोपमs during which the sons of काल and the grandsons of afore will stay in the heavens called ETEH, $AUT etc, respectively.
Page 34. 3 ANOTHERě, with four thousands of grafato gods. They are so called because they hold the same status as Indra. There is only a difference of names between arafax and 5. They can be roughly compared to modern ministers of the king, if we can compare and with the king. It should be noted in connection with this that amongst gods also there is a caste -sytem which ranges from Dewans (Arafa) upto the members of Untouchable clas; (called fasfemia).
Page 35. fazao silfur 371*11 gHù, cognizing (the whole of Jambu-Dwip) by his extensive 8afagra which is the third of the five knowledges namely afa, wa, saft, 49: qja, and 7%. Difference between afà and ya on one hand and safer, 47:qfa, and 97 on the other hand is this that the first two are partea because they are dependent on the sense-organs while the last three are obtainable without the medium of the sense-organs and therefore the last three are called . This difference, then, makes the first two knowleges in

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ferior to the last three. It is further to be noted that मनः पर्यव more powerful than अवधि and केवल is the most powerful of all. So cognizing
by अवधि does not mean that he actually saw it with his own eyes but rather he saw it mentally with his भावचक्षु and not by द्रव्यचक्षु the function of which is strictly confined to the first two knowledges. There are many varieties of fa with which we are very little concerned here. eftआभे, the story of सूरियाम will be found on the fourteenth page of varàfaaga (manuscript form ). Points meant to be conveyed here by जहा सूरियाभे are his visit to H, his dignified procedure, preparation and paraphernalia, g, the whole ty pical question put by गौतम to महावीर will be found in Appendix I under भयवं गोयमे जात्र वन्दइ कूडागारसाला, this patent example is very much resorted to by the author to illustrate this phenomenon of entering of the divine prowess into the body of its possessor. This question has its origin in this fact that when a came to pay respect to he was just in the frame of an ordinary human being that is to say that divine prowess which gods generally possess was given up but when the god left महावीर, that very divine prowess entered the original home, the god's body. Seizing this wonderful phenomenon asked

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Herate to explain the entry of the divine prowess (fast) into god's body. Just at this time wereite explains this phenomenon by a fitting example of ESTIRAH which runs roughly like this. Imagine a large house situated on a lofty summit capable of being entirely closed on all sides so much so that even the gales of the wind cannot enter it. Now imagine a crowd of persons just sitting in its neighbourhood. Now these persons accidently see a very very dense cloud ( clouds are often attracted by the moutains and therefore the students will now understand the propriety in selecting a house on the summit and not any other house) just about to rain cat and dog. Seeing this cloud they took to that house on the summit which was a sheet-anchor. Exactly like this entry of the people the divine prowess entered the god's body. Summit-house is to be compared to :he god's body and the crowd of persons to the divine prowss. It means, to be brief, that the divine prowess can leave and enter its original home after the fashion of the crowd of persons who could leave and enter the summit house. For details student can refer to the com
mentory of अभयदेवसूरि on ज्ञातधर्मकथाङ्ग on page 180 (STTHCgafafa edition ). JEI B7107, 8117-e is one of the ten ideal laymen (squares ) mentioned in

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Nirayāyaliyo 51402arent. grlarcroftg, one whose words are wholly accepted, honoured and executed by all. This quality is a result of one of the f las called आदेयनामकर्म. It is especially reserved to पार्श्वनाथ in canonical books, though all the målses are more or less पुरुषादानीय, कत्तोओ सेठ्ठी and गङ्गदत्त are the typical laymen figuring in bad XVIII, and XVI respectively.
Page 36, fate TATTOO ( opp. to prarfezarot ), the fruit of arhour finally results in getting emancipation, mediate or immediate, for the agent, farregar OUT (ATAOUT violated in certain of its part) commits the agent to some such condition in which no facilities for practising ano are available. It involves him in a moral lapse which consigns him to a perpetual fall from which he rises not without great spiritual effort. 29 forज्जंसि देवसंतरिए, here देवदसंतरिय is not in the Nom. Case and as such cannot mean “ clad in divine garment.” It has got rather an adjectival sense qualifying देवशयनीय. It will be, then, देवदूरुयांतरिते La reafit meaning "on a divine bed enveloped (अंतरित meaning situated at some distance hence covered or enveloped) by a 6 a divine garment (a rough form of net). Gods take their birth in the hollow space between age and देवदूष्य.

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पज्जति ( पर्याप्ति ) is fulness of faculties such as good power of digestion (आहारपज्जति) etc.
खण्डियविहूणो, (sk खण्डि कविहीनः), there were no pupils with सामिल. खण्डिय is not to be understood as खण्डित and विहूण as विधेय. It is possibly खंडिकविहीन खंडिक isa sanskrit word meaning a pupil. जत्ता ते भन्ने, जवणिज्जं ? सरिसवया, मासा, कुलत्था, एगे भवं . this typical series of questions is also employed in the dia. logue between थावच्चापुत्त and शूक्सन्यासी in the story of सेलग (ज्ञातधर्मकथाङगसूत्र) सोमिल belonging to another religious creed wanted to defy are by asking double-meaning questions. Here in our text the reading is rathet misleading as one is likely to take pagar and på in the same case But it is not so. सरिसवया ते भन्ते किं भक्खेया अभक्खेया ? एवं मासावि कुलत्था वि माणियव्वा and the fourth question is एगे भव अणेगे भवं etc ? So in our text we have to put comma after सरिसवया, मासा, कुलत्था thus embodying in one sentence sour que-tions, alfha does not want to say that पार्श्व is सरिसवय, or मास, or कुलत्थ. What he wants is to prove are a liar by employing double-meaning words. Thus when he asks पार्श्व as to whether सरिसवय is भक्ष्य or भभक्ष्य, he expects only one answer from पाश्व such as सरिखवय is भक्ष्य or सरिसवय is अभक्ष्य. So he wished to controvert पार्श्व when the latter would say सरिसवय is भक्ष्य by retorting that सरिसवय (सद्दशवयः=a friend) is never at (eatable) because it meant a

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Nirayāvaliyao friend. He also wanted to controvert qi, when the latter would say सरिसवय is अभक्ष्य, by retorting that सरिसवय (सर्षव-a mustard) is भक्ष्य (eatable). But qpå seeing himself on the horns of a dilemına replies to the question by conditioning his sentence. Thus पार्श्व says that if he (सेमिल) means a frieud by सरिसवय, then he is never eatable. But if he means a mustard seed by any then, of course, it is eatable provided it is iga ( made devoid of life). In these answers to सेोमिल's questions the seeds of saaiaare are to be traced. In the same way arall replies to the questions of कुलत्थ and मास etc. मास means (1) month (2) a grain of उडद, (3) a particular measure. कुलत्थ
means (1) one nobly born, (2) a particular grain called 147 in Gujarati. Student is advised to read 106-107 pages of ज्ञातधर्मकथाङगसूत्र ( आ० स० ) and commentary thereon for this interesting passage. The following explanation from श्री चंद्रसूरि' commentary on निर यावलि is given here :
___ 'जत्ता ते भन्ते ! जवणिज च ते !' इति प्रश्नः, तथा सरिसवया मासा कु त्था एगे' भोजएण एगे भवं दुवे भव' इति च । एतेषां च यात्रादिपदानामागमिकगम्भीरार्थत्वेन भगवति तदर्थपरिज्ञा-मसंभावयताऽपभाजनार्थ प्रश्रः कृत इति । 'सरिसवय' ति एकत्र सदृशवयसः अन्यत्र सर्षपाः सिद्धार्थकाः । 'माष' त्ति एकत्र माषा दशार्धगुञ्जामानः सुवर्णादिविषयः अन्यत्र माषो धान्यविशेषः उन द इति लोके रूडः । 'कुलस्था' त्ति एकत्र कुले तिष्ठन्ति इति कुलत्थाः, अन्यत्र कुलत्था धान्यविशेषः । सरिसवयादिपदप्रश्नश्च च्छलग्रहणेनोपहासाथै कृतः इति । 'एगे भवं' ति एको भवान् इत्येकत्वाभ्युपगमे आत्मनः कृते भगवता श्रोत्रादिविज्ञानाना

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मवयवानां चात्मनोऽनेकश उपलब्ध्या एकत्वं दुषयिष्यामीति बुद्धया पर्यनुयोगो द्विजेन कृतः। यावच्छब्दात् 'दुवे भवं' ति गृयते । द्वौ भवान् इति च द्वित्वाभ्युपगमे हमे कत्व विशिष्ठस्यार्थस्य द्वित्वविरोधेन द्वित्वं दुषयिष्यामीति बुद्धया पयनुयोगो विहितः । अत्र भगवान् स्याद्वादपक्षं निखिलदोषगोचतिक्रान्तमवलम्व्योत्तरमदायि-एकोऽप्यहं. कथं ? द्रव्यार्थतया जीवद्रव्स्ययैकत्वात् न तु प्रदेशार्थनया; प्रदेशार्थतया ह्यनेकत्वात् . मभेत्यवा दोनामेकत्वोपलम्भो न बाधकः ज्ञानदर्शनार्थतया कदाचित् द्वित्वमपि न विरुद्धमित्यत उक्तं द्वावस्यहं, किं .कस्यापि स्वभावभेदेनानेकधात्वं दृश्यते तथा ि-एका हि देवदत्तादिपुरुष एकदैव तत्तदपेक्षया पितृत्वपुत्रत्वभ्रातृव्यत्वमातुलत्वभागिनेयत्वादीनने कान् स्वभावान् लभते । 'तहा अक्खए अव्वए निश्च अवट्टिए आय' त्ति यथा जीवद्रव्यस्यैकत्वादेकस्तथा प्रदेशार्थतः सङख्येयप्रदेशतामाश्रित्याक्षयः, · सर्वथा प्रदेशानां क्षयाभावात् , तथाऽव्यय: कियतामपि व्ययत्वाभावात् , असडख्येयप्रदे ता हि न कदाचनाप्यपति, अतो व्यवस्थितत्वानियताम्युपगमेऽपि न कश्चिदोषः, इत्येवं भगवताऽमिहिते तेनापृष्टेऽप्यात्मस्वरूपे तद्वोधार्थ, व्यवच्छिन्नसंशयः संजातसम्यक्त्वः । ____सावगधम्म पडिवउिजता, "the duties of a श्रावक in Jainism are twelve in number; they consist of five Anuvratas or lesser vows and seven Sikshavratas or disciplinary vows. The vows observed by monks are called mahāvratas and in contrast those observed by an upasaka are said to be su or lesser. In the case of the monk the formula of the vrata is savvão panāivayão etc, while in the case of an upasaka it is thulao panaivavao. etc. with reference to the first three vows. The fourth vow of the monk is savvão mehunáo, i.

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Niraya valiyao
for an
e., absolute continence, while the same upāsaka is sadāra-samtose, limitation of sexual pleasure to one's wife or wives. The fifth VOW of the monk is savvão pariggahão, abondonment of all possessions, but the same for an upāsaka is icchavihiparimana, limitation of one's desires and ambitions. With reference to the seve 1 disciplinary vows we should note that they are divi. ded into two classes again, three gunavratas and four siksahvratas. The gunavratas are: (1) anatthadanda, unprofitable employment or indulgence in unprofitable occupation; (2) disivvaya, limitation with reference to his movements in a particular quarter, and (3) uvabhogaparibhogapamāna, limitation as to articls of use, such as food, drink clothing etc. The difference between disivvaya and des vagasiya, therefore, seems to be, that in disivvaya a person limits his movements to a particular quarter, east, west and so onr while in desavagnsiya he limits, every day, the distance to be traversed in the quarter. The commentator means by uvabhoga objects the use of which can be repeated, such as, house, clothes etc; by paribhoga he means objects that can be used once only, such as food and drink ; उपभुज्यते पौनःपुन्येन सेव्यते इत्युपमोगो भवनवसनवनितादिः । परिभुज्यते सकृदासेव्यते इति परिभोग energgafaàqaıft:. The four Sikshāhvratas are; (1)

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145
Notes Sāmāiya, good conduct, urgètriefava H*T:(2) desăvagāsiya; (3) Posahovavāsa, observing fasts on the 8th day, 14th day of each fortnight, and 15th day, i, e., the full-moon-day (gourhrferuft) and the new-moon-day (183-BTHTATEZIT). Thus, the Jain layman is asked to observe six fasts in a month; and (4) atihisanivibhāga, offering charities to guests ( atithi ) or to pious men of Jain sect, such as monks, nuns, laymen and laywomen, अतिथिसंविभागो नाम अतिथयः साधवः साध्व्यः श्रावकाः श्राविकाच, एतेषु गृहमुपागतेषु भवरया अभ्युत्यानासनदानपादप्रमार्जननमस्कारादिभिरचयित्वा यथाविभवशक्ति अन्नपानवलौषधालयादिप्रदानेन सविभागः कार्यः To these twelve vows the texts always add as the last vow of the life a series of continuous fasts,
ARETHANORATTETTE A TITIGHT, determined self-mortification by the last mortal emaciation. Note that the monk's vows are called Agha; while those of a layman are called Baa. The monk observes these vows in an absolute, perfect manner, as for instance, abstaining from doing injury even to so-called inanimate objects like stone while the householder cannot practise them in such a manner and is therefore allowed to lessen cr limit the sphere of his obeservances." We are indebted for this explanation to Dr P. L. Vaidya.
Page 39. 189576i armi 96H Weitet, having got made the copper pats, frying pan and
10

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146
Nirayavaliyão
incense-stand to be used by the ascetics.
is
GO TUपत्था, asceties staying on the banks of river Ganges. Their list as given here is important from this point of view that it records the classes of ascetics prevalent in those days in the 6th century B. C. चालई a misprint for थालई in the text Differing from the commentator श्रीचंद्रसूरी, we have adopted the reading which means that class of ascetics who hold certain big vessel or utensil in their hands (f). The explanation गृहीतभाण्डा: for घालई by श्री चंद्रसूरी is not satisfactory. कोत्तिय is from कोत्रिक meaning that class of ascetics who s eep on the ground, fàft इङगालसोल्लियं कन्दुसोल्लियं पिव अप्पाणं करेमाणा, making themselves roasted, as if it were, in frying-pan (FG) or by charcoal sitting in the midst of five fires (four in four directions and one of the sun above. ) उद्डं बाहाओ पगिज्झिय, keeping the hands always up. दिसाचक्कवालेणं तवोक्कमेणं, by that sort of penance in which the fasts are broken by the fruits etc. brought from the east on the first fast-breakingday, from the south on the second-fast-breaking-day, from the west on the third, from the north on the fourth and from the east again on the fifth and so on and so on till the end of the penance. agazdui arforfarativi, continuous fasts of two days breaking them on every third day by the fruits

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Notes
147
etc in the manner described above. o as is usually and mistakingly understood, never means fasts for three days. It means only and always two fasts. In those days and sometimes to-day also when a peson wants to observe two days' fast, he drops one meal (that is he takes his meal once only ) on the days preceding and succeeding. In other words he drops six meals in all and therefore it is called (98) which means complete two days' fasts.
Page 40. ART and styfo are two kinds of wood the mutual attrition of which produces fire. They were the old substitutes of the modern matches.
Page 41, freagimi does not mean "keeping inomentarily awake.” It is likely to be so misunderstood. The word, as it stands, can yield that sense, but it is not supported by tradition and 25( something like " short notes”). It means a vigil or wakefulness observed specially to brood over the ephemeral ( 8facut ) nature of this world. There are many types of vigils (opf61) called Farafrafia, FHEMUTAT, enfotez stoffer etc.
Page 42. goqing 7 qftarzóny, (sk. gaérfa52 gefahnfax: ) a friend of my infancy and a friend in my monkhood.
Fee faat, this fara was formerly a king but he

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148
Nirayavaliyão
took to initiation at the hands of afterwards and again he reverted to an ascetic's life just like सोमिल. This topic is dealt with in भगवतिसूत्र (11, 9.)
Page 46. केवलकप्पं जम्बूदीवं, जम्बूद्वीप as complete or full as केवलज्ञान. As much of जम्बुद्वीप as is capable of being cognized by (perfect knowlege) meaning secondarily the whole of it because it is only that is able to visualize a thing in its uttermost comprehensiveness and in all its qafas.
Page 47. r, mother of knees and elbows, fondling kness and elbows in stead of children, faraftar etc. describe some of the rules of nuns (and monks also ). They must be well-regulated in their movements, speech, search for food, receiving and placing their accessories and lastly in going to privy, making water, spitting cough ( लेप्मन् खेल is not derivable from क्ष्वेल). removing dirt from the body and in cleaning
>
nose.
Page 48.geffent etc is one of the Trinty of Right Activity. They should be very careful to check the mind from going astray, to restraint speech, and to control body ( bodily organs). विजापओए etc. सुभद्रा asks the nuns to give her certain magic charm or

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Notes
incantations, some emetic (a), purge, enema, herb or drug which may enable her to conceive and give birth to child. This records, in a way, a social custom prevalent in those days. In our modern society also a knowledge of the abovementioned things is believed to be possessed by so-called saints, ascetics, and houseless beggars.
149
Page 50. gangeaaffo dei, a palanquin carried by thousand men,
Page 51., plucking out five handfuls of hair. fà etc, this is a stereotyped passage to be uttered by the candidate for initiation before preceptor. It is to this effect:-"Oh l revered Sir ! this world is on fire which is in the form of old age and death. Therefore I wish to reuounce it. Just as a man, seeing that his house is on fire, brings out costly articles fron it with the only intention that they will be hel ping him in his remaining life, in the same fashion oh revered Sir! I have come here before you bringing with me my dear soul from that worldly fire with a sole desire that it will, if rightly disciplined, entitle me to emancipation. This is, so to say, a sacred assurance, given to the preceptor, of the candidate's non-attachment towards the world and a keen desire to practise
27

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150
Nirayavaliyão
monkhood, howsoever it may be beset with diffi
culties.
Page 52. एयस्स ठाणस्स आलोएहि, make a confession of this sin (as confession to a priest is necessary for salvation.)
Page 53.
etc there is also another interpretation of this word different from one mentioned in the glossary. It is पाशस्थ. one who ensnares one's self iu karmic bondages by violating rules prescribed is called पासत्थ (पाशस्थ ). Here gensnared herself in karmic bondage by fondling children of others which is prohibited for the nuns and monks.
Page 54. विनयपरिणयमेत्ता, educated ( विज्ञका ), and matured (f) to enjoy worldly pleasures. तेलकेला इव सुसंगोचिया, she was carfully looked after like earthen pot for oil. The commentator says:तैलकेला सौराष्ट्रप्रसिद्धो मृन्मयः तैलस्य भाजनविशेष: This earthen vessel for oil was rather bottomless and hence difficult to be handled and so was she.
Page 58. मासियाए संलेहणाए सहि भत्ताई अणसणाए छेइता, cutting off sixty meals by fasts lasting upto one month. It is called मासिकी संलेखना or मासक्षमण संलेखना means emaciation of body aud passions by physical and mental penance. cf. raft's comment:शरीरस्य जीवस्य च तपसा रागादिजयेन च कृशीकरणं संलेखना लेखनम्

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Notes
151
(emaciation ) is one of the means, in medical science, to decrease #air.
__Page 62. पडियपुयत्वणी वरगपरिवजिया, with fallen and Aabby bosom and given up by suitors.
Page 64. Efemeifen is a misprint in the text for aftcargfde. Differing from the reading of आगमोदयसमिति edition of निरयावलियाओ, we have adopted the reading ettargfert which is the only fitting reading here. Tafam will mean sfrutart one who cherishes extreme disgust for the body. This is according to Jainism, a qualification because it believes that love for the body will interfere with love for soul. And therefore there is allotted a distinct and exalted place to syftar ai ( in which it is to be contemplated that this body is impure, full of filth and dirt and no love should be cherished for that) which is one of the twelve भावनाs. So शरीरपाओसिया will be rather a qualificatiou in the case of a आर्या and it is not wanted here. श्रीचंद्रसूरि has not commented over the word aud therefore it is difficult to infer what reading he would have preferred, framfarar is one who spoils the character (of a nun) by beautifying the body in a manner which is against the law. In this way this reading is quite fitting here as a had begun beau

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152
Nirayavaliyão tifying the body. Moreover this very word is used in connection with सुकुमालिका in the अपरकंका chapter of May 2015-1. It will not be out of place to quote acaruffTAFETETT's classification of monks and Hey thereon:
पुलाकबकुशकुनीलनिर्ग्रन्थस्नातका निर्ग्रन्याः ॥४८॥ नवमोऽध्यायः
7687 over it runs as under:
नैर्मन्ज्यं प्रति प्रस्थिताः शरीरोपकरणविभूषानुवर्तिन ऋद्वियशकामाः सातगौरवाश्रिता अविविकपरिचाराश्छेदशबलयुका निर्मन्था बकुशाः।
Page 66. गयणयामणुलिहन्तसिहरे, with its summits reaching the sky. Talaganu of those strong in the three worlds.
Page 68. auriforet , a drum used to assemble the public. 78 stuk, forty hands in height. पुरिसवरगुरापरिक्खित्ता, surrounded by a multitude of men. arger (sk. a7) means a net or a multitnde.
Page 73. grant (sk. sakau) is a part of the book containing a number of chapters. Paprast (sk. निक्षेपक) is conclusion. उक्खेत्रओ ( sk. उत्क्षेपक ) is the introductory portion. उद्देसग (sk. उदेशक) is a part of the chapter.

Page #170

The Last Five Upāngas
together called Nira yāyaliyão
Expounded in five sections Each of the first four comprising ten
lectures, and the last twelve.
First Section
called Niryavaliyão
Карріуй (Series of persons or (The Basis of a who went to hell)
series of texts)
First Lecture. The Story of Kala & his step-brothers.
1. At that time and at that period there was a town named Râyagiha which was
1. Nirayã valiyão is the title given to the last five Upãngay out of the twelve Upãngas in the Jain Canon. In fact 'Nirayávalijão' is the title of only the first out of tho five upãngas, but the whole collection is given this common name 'Nirayãvaliyão' because it forms, as the second title shows, the Kappiya or the Basis of the remaining four Upangas. ' Nirayãvaliyão' would, thus

Page #171

2 The Last Five Upångas [ I. Lect. 1. prosperous well-protected and happy. In it there was a temple named Guñasilaa (its description is to be here supplied), an excellent As'oka tree and a big slab of stone lying on the ground.
2. At that time and at that period Ajjasuhamma, the disciple of the Ascetic, the blessed Mahlvira, who was a houseless monk and who was possessed of the knowledge of the previous birth (he is to be desmean the Upũngas with Nirayã vaiiyão as the basis i. e. the last five Upãngas.' Accordingly it is divided into five sections respectively called (1) Nirayă valiyão-The
series of persons who went to Hell, or Kappiyâ-the Basis, (2) Kappavadim siyã or the appondix to Kappiya, (3) Pupphiyã or another appendix to Kappiyã (4)
Pupphachulã-an apponpix to Pupphiyã (or the pupils of Pupphachūlās ) and (5) Vanhidasã or the ten ( dasa ) chapters on the Vrsnis ( though in reality the number of chapters is twelve ).
2. Kappiyã or tho Basis is a sub-title of the first Vagga or section of the prosent toxt so called because it forms the Kalpa,—the basis or the starting point in a series of texts.
3. The portions printed in tho italics are not in the original Prãkrit text, but have been added to facilitate the anderstanding. Tho portions enclosed within round brackets are rubrical directions to the rooiting monk regarding the passages to be supplied by him from memory, and citel from othor sacred books of the Jains.

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S$ 2-3. ) Niraya valiyao.
3 cribed here exactly as Kesi,* down to) being surrounded by five hundred monks in successive order, while wandering on his religious journeys, came to the city of Råyagiha ( the rest is to be supplied here, down to ) and having accepted a proper place for residence, passed his time in practising asceticism (and so forth). The assembly went out to hear him. The law was preached. The assembly returned.
3. At that time and at that period the houseless monk named Jambû, the disciple of the houseless monk the venerable SuhaIma (Sk. Sudharma), who was possessed of a symmatrical and well-built body (the rest is to be supplied here, down to) holding contracted (in his physical body) the vast mass of the flash (as a reward of his penance), lived in the vicinity of the reverend houseless monk Suhamma with his knees up (and so forth). Then that Jambî with a desire to know (and so forth, down to) waiting upon him spoke thus: “Venerable Sir, what has been expounded as the purport of the Upangas (ie. the last five Upingas together called Nirayivaliło) by the Ascetic, Lord Mahãvira,
• Kosi was a disciple of Lord Pärsh wanātha, the 23rd Tirthankara of the Jains.

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4 The Last Five Upingas [1. Lect. 1. (and so forth, down to) who has obtained emancipation ?
4. Then Suhamıma replied: "Truly, Jambû, the Venerable Ascetic, Lord Mahã vira, ( and so forth, down to ) who has obtained emancipation has expounded the five Vaggas -Sections of the last five Upingas. They are as follows: (1) Nirayã valiyão; (2) Kappavadinsiyão; (3) Pupphiyao; (4) Pupphchâliyio and (5) Vanhidasão. ” . 5. Then Jambî asked: If O Venerable Sir, the Ascetic, Lord Mahivira, ( and so forth, down to) who has obtained emancipation, has expounded five Sections of the Upingas viz. (1) Nirayiyaliyio down to (5) Vanlidasio, how many chapters, then, Venerable Sir, bas been expounded by the Venerablo Ascetic, Lord Mahivira, (and so forth, down to ) who has obtained emincipation, of the first section. of the Upingas called Nirayı valiyło?
6. Then Suhamma replied: "Truly, O Jambî, the Ascetic, Lord Mahilvira, ( and so forth, down to ) who has obtained emancipation, has expounded ten lectures of the first section of the Upingas called Niraya valiyio. They are as follows :
(1) Killa, (2) Sukilla, (3) Mahakala, (4) Kanha, (5) Sukanha. Also (6) Mahāsanha, (7)

Page #174

$$ 7-8. ] Nirayávaliyão. Virakanha should be known. Also (8) Råmakanha and the ninth (9) Senakanha And the tenth (10) Mahasenakanha.
7 Then Jambíi asked : If, ( Venerable Sir, the Ascetic, Lord Mahavira, (and so forth, down to ) who has obtained emancipation, has expounded ten chapters of the first section of the Upångas called Nirayá valiyao, what, then, 0, Venerable Sir, has the Ascetic, Lord Mahavira, (and so forth, down to ) who has obtained emancipation, expounded as the purport of the first chapter of the Nirayāvaliyão ? Then Suhamma replied : “ O Jambu it is as follows:-"
(8) At that time and at that period in this very continent of Jambûddiva in the country of Bhitraha, there was a city named champã, which was prosperous, well-protected and happy. In it there wis a temple named Punnabhadda. In that city of Champi there was a king named Kûniya, the son of king Seniya (Sk. Shreņika) born of his chief queen Chellanã, who was as powerful as the mountain Mahaya (and so forth ). That king Kîniya had a queen named Paumával who was delicate (and so forth ). In that city of Champa there was a queen named Kili, wife of king Seriya and the junior step-mother of king

Page #175

& The Last Five Upångas [I. Lect. 1. Kaniya, who was delicate ( and so forth, down to) possessed of beautiful form. That queen Käli had a son named Kala who was delicate ( and so forth, down to ) possessed of beautiful form.
(9) Then, once upon a time that prince Kala, comma'nding the eleventh part of the army formed in the shape of an eagle with three thousand elephants, three thousand chariots, three thousand horses and three crores of foot-soldiers, joined (lit. came in) the Rahamusala battle (name of the battle between Kîniya and Chedaga) in the company of Kíniya.
10. Then, at a certain time when that queen Kali was keeping awake on account of family affairs a thought of the following description (and so forth, down to ) occurred to her :" Truly, my son, prince Kala, has joined the battle in an army constituted of three thousand elephants (and so forth as above ). Methinks whether he will conquer or not? Whether he will remain alive or not? Whether he will be defeated or not? Whether I shall see the prince alive to-morrow or not? And being, therefore, depressed at heart (and so forth, down to ) she began to brood over. 3. “At that time and at that period the

Page #176

SS 11-12.) Nirayavaliyło. Ascetic, the blessed Lord Mahavira, arrived there on a religious visit. The assembly went out to hear him. Then a thought of the following description (and so forth, down to ) occurred to that queen Kili who got the intelligence of this event: “ Truly, the Ascetic, the blessed Mahīvira, wanders on his religious journeys in due course. Therefore, it is, indeed, a great fortune ( lit. fruit ) to learn plenty of things from a great ascetic like him (and so forth). Therefore, I shall go to the Ascetic ( and so forth, down to ) and shall wait upon him, and shall ask of him the explanation of the following description"; and having thought so she decided to do so, and having done so she called her family-men, and having done so she spoke to them: “ Oh, you beloved of the gods, forthwith keep ready an exce. llent chariot meant for religious journeys." They did so ( and so forth, down to they reported to her that her order was executed).
12. Then that queen Kälî, having taken her bath and having performed her daily duties ( and so forth, down to) having decorated her body with costly ornaments, and being surrounded by many haunch-backed ( and so forth, down to ) the group of elderly persons, went out of her inner-apartments,

Page #177

8 The Last Five Upangas [ 1. Lect. 1. and having done so she went out into the outside anti-chamber to where the excellent chariot meant for religious journeys was, and having done so she ascended the excellent chariou meant for religious journeys, and having done so she, being surrounded by her retinue, passed through the midst of the city of Champi, and having done so she went to where the temple Punnabhadda was, and having done so she saw from a distance there the eight Prátiharyas or paraphernalia (consisting) of eight things as the halo of light etc. and the four Atisayas or excellencies of a Tirthankara, and having done so she stopped her chariot meant for religious journeys, and having done so she alighted it, and having done so she being surrounded by many (and so forth, down to) haunch-backed group of elderly persons, went to where the Ascetic, the blessed Mahăvira, was, and having done so she bowed down to him three times. And keeping standing she, with her retinue, listening to him, bowing down to him, with her face turned towards him and folding her hands to him with modesty, waited upon himn.
13. Then the Ascetic, the blessed Mahavîra (and so forth, down to ) the recitation of the religious sermon to that great queen

Page #178

$S 11-12.]
Nirayavaliyão.
9
Kali (and so forth, down to she became a lay disciple of Mahavira, and living in that faith obeyed the master's instructions.
14. Then that queen Kali, having heard and listend to the law from the Ascetic, the blessed Mahavira (and so forth, down to) having bowed down to the Ascetic, the blessed Mahavira, three times, she spoke thus: "Truly, Venerable Sir, my son prince Kala has joined the battle Rahamusala constituted of three thousand elephants (and so forth). Will he, Venerable Sir, conquer or not? (and so forth down to) shall I see my son Kila alive to-morrow?
15. The Ascetic, the blessed Mahavira,
spoke thus to queen Kali: Truly, O Kali, your son prince Kala, while fighting into the battle Rahamusala along with king Kaniya with an army constituted of three thousand elephants (and so forth, down to) and having all his eminent warriors killed, routed and destroyed and all his flags, banners and emblems of the army fallen and making all the quarters destitute of light (by the dust raised by the army), has just come to a chariot to chariot fight with his chariot in front of king Chedaga in the opposite direction. King
"L

Page #179

10 The Last Five Upangas [ 1. Lect. 1. Chedaga, then, sees the prince Kala coming in his front, and having done so, and, therefore, becoming angry ( and so forth, down to) and burning with anger, he takes his bow into his hand, and having done so he takes his arrow into his hand, and having done so he places it on the place ( on the bow) meant for the arrow (i.e. he fixes his arrow on his bow ) and having done so he strings his bow so as to make his arrow reach as far as his long ears, and having done so and striking with one blow and killing by crushing he deprives prince Kala of his life. Now as he has met with death, o Kiilî, you will not see prince Küla alive to-morrow.”
16. Then that queen Kali, having heard this account from the Asceiic, the blessed Mahavira, and being greatly overpowered with great grief for her son, fell down with all her limbs on the surface of the ground producing a 'dhus, dhus' sound like a Champaka creeper being cut off by an axe. Then getting herself composed after a moment that queen Kāli stood up by rising from her seat, and having done so she saluted and bowed down to the Ascetic, the

Page #180

§§ 17-18. ]
Niraya valiyão.
blessed Mahavira and having done so, she spoke thus: "O Venerable Sir, so it is, true it is, undoubtful it is, and quite right it is what you say;" and having done so she saluted and bowed down to the Ascetic, the blessed Mahavira, and having done so she ascended that very excellent chariot meant for religious journeys, and having done so, she went into that very direction from which she came.
11.
.
17. Then Reverend Goyama (and so forth, down to) saluted and bowed down to Lord Mahavira, and having done SO he asked him thus: O Venerable Sir, where did prince Kala go and where is he re-born having met with death at the time of his surcease, being deprived of his life with one blow and being killed by being crushed by king Chedaga while he was fighting in the battle Rahamusala with an army constituted of three thousand elephants (and so forth) ?"
"E
18. Then the Ascetic, the blessed Mahavira, spoke thus to Goyama : Truly, O Goyama, prince Kala, having met with death at the time of his surcease being deprived of his life by Chedaga while fighting

Page #181

12
The Last Five Upingas [1. Lect. 1.
with an army constituted of three thousand elephants (and so forth), has become re-born as a hell-being in the hell Hemăbha, in the foruth region Pankappabhã, with ten Sagarovamast as the maximum duration of life.
19. Then Goyama asked: 5 0 Venerable Sir, on account of what acts, what deeds, what acts and deeds, what enjoyments, what enjoyments and pleasures and what heap of evil karmas did prince Killa, having met with death at the time of gurcease, became re-born as a hell-being in the fourth region of Pankappabha ? Then Mahkvira replied : “In this way, O Goyama.”
20. At that time and at that period there was a king named Seniya in the city of Riyagiha who was as powerful as the mountain Mahayă (and so forth). That king Seniya had a queen named Nandã who was
1. Săgarovama, Sk. Săgaropamit. A period, measured by the time in which a vast well, round in shape and one yojana (four milos) long, one yojana broad and one yojana deep, filled with minute bits of hair so closely packed that a river might be harried over them without penetrating the interstics, could be emptied at the rato of one hair in a century, is what is known as a paliovama (Sk, palyopama). This repeated ten kotis of kotis of times (i.e. 1,000,000,000,000,000) is a Sågaropama.

Page #182

$$ 21–22.] Nirayávaliyão.
13 delicate (and so forth). That king Seniya had a son named Abhaya born of his queen Nandā who was tender (and so forth, down to) possessed of beautiful form, well versed in the use of four upãyas or expedients to be used by a king in overcominy an enemy viz. conciliation or negotiation-sãma, bribery-dã na sowing dissentions (in an enemy's army ) -bheya and an open attack (lit. punishment) -danda * (here he is to be described exactly as Chitta, down to) and who was mindful of the responsibility of the kingdom. That king Seniya had a queen named Chellanã who was delicate (and so forth).
21. Then, at a certain time that queen Chellaņă got up from her sleep having seen a lion in a dream in a house of such description ( here the description is to be supplied exactly as in the case of queen Pabhãyaî in the Bhagavati Sîtra, down to) the dreamtellers were dismissed (and so forth, down to) Chellană, having accepted his words, entered her own palace.
22. Then once upon a time, when full three months of her pregnancy were over, this pregnancy-desire of the following des
* For a similar idea of.Atarai Eftयानां चतुर्णामपि पण्डिताः।"

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14 The Last Five Upangas
cription arose in the mind of that Chellana. Blessed,
66
[I Lect. 1.
queen indeed, are those mothers (and so forth, down to) and they have achieved the real fruit of their lives who satisfy their pregnancy-desire by tasting and sharing with others the flash of the folds on the belly of king Seniya having baked, fried and roasted it together with wine (and so forth, down to) ‘passanna' (a kind of spirituous drink). Then that queen Chellaṇa, being unable to satisfy that pregnany-desire, became emaciated, hungry-looking, devoid of flesh, bent-down, pressed down in body, without lustre, with her face piteous and distracted, possessed of a pale face, with her lotus-like eyes and face downcast, not enjoing properly the flowers, the garments, the scents, the garlands and the ornaments as befitted her, appearing like a lotus-garlrnd crushed with the palm of the hand, having the longing of her mind shattered (and so forth, down to) began to brood over.
23. Then the personal maid-servants of that queen Chellana saw the queen emaciated, hungry (and so forth, down to) brooding over, and having done so they went to where king Seniya was, and having done so they, taking their palms on their forehead (with a

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Niraya valiyão.
15
""
§§ 23-24. ] circular motion and having folded them, spoke thus to king Seniya: Truly, o lord, queen Chellana, whatever the cause we do not know, has become emaciated, hungry ( and so forth, as above, down to) broods over." 24. Then, that king Seniya, having heard this news from those personal maidservants and becoming equally confounded, went to where queen Chellaṇa was, and having done so and having seen queen CheIlana emaciated, hungry (and so forth as above, done to brooding over he spoke thus: 0 you beloved of the gods, why are you emaciated, huugry, (and so forth as above, down to) brood over? Then that queen Chellaṇã did not pay heed to those words of king Seniya nor did she take notice of them but re nained silent. Then that king Seniya spoke thus to queen Chellana twice, thrice: "What, O you beloved of the gods, am I not worthy of hearing this thing that you keep this thing as a secret?" Then that queen Chellaṇā, being thus twice or thrice spoken to by king Seniya spoke thus to king Seniya: “ 0. lord, there is nothing which you are not worthy of hearing nor are you unworthy of hearing this thing. Truly, O lord, after my seeing that noble (and so forth, down to)
66

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16 The Last Five Upingas [1. Lect. 1. great dream this pregnancy-desire of the following description has arisen in my mind : * Blessed, indeed, are those mothers who satisfy their pregnancy-desire by the flesh of the folds of your belly having roasted it (here everything else is to be supplied as above). Therefore indeed, 0 lord, that pregnancydesire of mine being not satisfied, I have become emaciated, hungry ( and so forth as above, down to ) brood over.'
25. Then that king Seniya spoke thus to queen Chellană : "Do not, O you beloved of the Gods, have the longing of your mind shattered and brood over. I shall so try that your pregnancy-desire will be fulfilled ''; and having said so he consoled queen Chellani with those desirable, dear, loving, pleasant, sweet, noble, good, beneficial, blessed, auspicious, few but delightful and graceful words, and having done so he went away from queen Chellani, and having done so he went into the outside anti-chamber to where the throne was, and having done so he sat on an excellent throne with his face towards the east and though repeatedly meditating for the fulfilment of that pregnancy. desire, by many ways and means, making use of the 'Four Talents viz. (1) Intuitive-- Aut

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SS 25-26.] Niraya valiyão. : 17 pattikî ', (2) Disciplined- Vainayiki', (3) the talent acquired by practice- Karmaja ’ and (4) Developed talent or the talent acquired by maturity of age- Pärinimikî ', * and yet not getting any remedy, means or condition for fulfilling that pregnancy-desire and having his longing shattered (and so forth, down to began to brood over.
26. Meanwhile, prince Abhaya, having taken his bath (and so forth, down to ) having decoratoil his body, came out of his palace, and having done so he went into the outside anti-chamber where king Seniya was, and saw king Seniya whose longing was not fulfilled ( and so forth as above, down to ) and having done so spoke thus: “ O father, on other occasions you become delighted (and so forth, down to ) and possessed of a cheerful heart; how is it that to-day you are sitting, as it were, with your longing not fulfilled and brooding over ? Therefore, O father, if I am worthy of hearing this thing tell it to me exactly as it has happened, truly and without any suspicion so that I may carry out that thing.”
For a fuller and det:iled explanation on these "Four Talents agafe' ofien alluied to in Jain books and the stories illustrating thom, refer to the notes on the samo term in my Edition of Sisiriçãlakală Part 1, pp 9 to 35.

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18 The Last Five Upingas [ I. Lect. 1.
27. Then that king Seniga spoke thus to prince Abhaya : “ O son, there is nothing which you are not worthy of hearing. Truly, O son, your junior step mother Chellnil, aftercompleting full three months after her seeing that noble ( and so forth, down to ) great dream, now desires to fulfil her pregnancydesire of eating the flesh of the folds of my belly having fried it (and so forth ). And therefore, being not able to satisfy that desire, Chellan. has become emaciated (and so forth as above, down to ) broods over. And then, O son, though meditating upon the various ways and means of fulfilling that her pregnancy-desire I do not get any remedy (and so forth as above, down to ) brood over.
28. Then that prince Abhaya spoke thus to king Seniya: “O father, do not be like one whose longing is not fulfilled ( and so forth as above, down to ) brood over; I shall so try that the pregnancy.desire of iny junior stepmo'her Chellam.I will be fulfilled," and having done so he consoled king Seniya by those desirable (and so forth as above, down to ) sweet words, and having done so lie went to his own palace, and having done so he called his trustworthy, confidential and respectable men, and having done so he spoke

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""
ᎦᎦ 28-29. ]
Nirayavaliyão.
19
to them thus: "O you beloved of the gods, go and bring (lit. take) the fresh (lit. wet) flesh, blood and bladder from a slaughterhouse. Then those respectable persons, being thus spoken to by prince Abhaya, and being, therefore, greatly pleased and having responded to him, went away from prince Abhaya, and having done so they went to the slaughter-house and took fresh flesh, blood and bladder, and having done so they went to prince Abhaya, and having done so and having folded their hands they offered him the fresh flesh, blood and bladder.
29. Then that prince Abhaya took that fresh flesh and blood into his possession, and having done so he went to king Seniya, and having done so he asked king Seniya to lie down on a secret bed, and having done so he scattered the fresh flesh and blood on the folds of the belly of Seniya, and having done so he covered them with the bladder, and having done so he wrapped (all these things by means of a bandage or a piece of cloth ), and having done so he got queen Chellana to be seated on the upper palace SO that she could have a good sight, and having done so he asked king Seniya to lie down just below queen Chellana in front of

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20
The Last Five Upangas
[I Lect. 1.
then
he pre
her and in her direction, and tended to cut the flesh of the folds of the belly of king Seniya into bigger and smaller pieces, and having done so he got them to be put on a plate. Then that king Seniya feigned to faint, and having done so after a while he began to talk with persons. Then that prince Abhaya took the (so called) pieces of flesh of the folds of the belly of king Seniya, and having done so he went to queen Chellana, and having done so he presented them to her. Then that queen Chellana satisfied her pregnancy desire by eating those (so called) pieces of the flesh of the folds of the belly of king Seniya having fried and roasted them. Then that queen Chellana, whose pregnancy-desire was thus satisfied, honoured and fulfilled, (lit. removed) her foetus happily.
30. Then at a certain time when it was mid-night a thought of the following description occurred to queen Chellaṇa : "As this boy has devoured the pieces of the flesh of the folds of the belly of his father even while he was in the womb, it is better rather to eject, to throw away, to drop or to destroy it." She thought so, and having done so she desired to eject, throw away, drop or destroy

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SS 30-31. ] Nirayāvaliyão.
21 that foetus by various means of ejecting, abortion, dropping and destroying a foetus but that foetus did not eject, nor fall, nor drop nor was destroyed. Then when she was not able to eject (and so forlh as above, down to) destroy that foetus by various means of abortion (and so forth as above, down to) and destruction, that queen Chellaņā being fatigued, tired, greatly fatigued and dejected, bore that foetus in spite of her own wish, with great helplessness and remaining unhappy, miserable and distressed.
31. Then that queen Chellanit, after full nine months of her pregnancy were over (and so forth, down to), gave birth to a tender son possessed of a beautiful form. Then the thought of the following description occurred to that queen Chellani: “As this boy has eaten the pieces of the flesh of the folds of the belly of his father even while he was in the womb it could not be known whether he, when he grows up, will put an end to our family. It is better for us, therefore, to get this boy thrown away on a solitary dung-hill;” she thought so, and having done so sho called a slave-girl, and having done so she spoke to her thus: “O you beloved of the gods, go and throw away this boy on a

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22 The Last Five Upāngas [ I. Lect. 1. lonely dung-hill.” Then that slave-girl, being thus spoken to by queen Chellanı, having folded her hands (and so forth, down to) responded with courtesy to those words of queen Chellana, and having done so she took that boy on the palms of her hands and having done so she went to the As'oka-grove, and having done so she threw that boy on a lonely dung-hill. Then when that boy was thrown on a lonely dung-hill that As'oka grove got illumined ( by the lustre of the child ).
32. Then that king Seniya, getting the intelligence about this went to the As'okagrove, and having done so he saw that boy abandoned on a lonely dung-hill, and having done so he became enraged (and so forth, down to ) and burning with anger took that boy in the cavity of his palms, and having done so he went to queen Chellani and ha. ving done so he repeatedly abused queen Chellanã with varied abuses, reprimanded her with various reprimands, in the same way threatened her with various threatenings, and having done so he spoke to her thus: “Why did you get my son to be thrown away on a lonely dung-hill ?" and having done so he cursed her with various curses, and having done so he spoke to her thus: “O

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.88 32–33. ] Nirayávaliyão.
23 you beloved of the gods, rear up this boy protecting him and taking care of him in due course.” Then that queen Challanã, being thus spoken to by king Seniya, and becoming bashful, ashamed and downcast, reponded with courtesy to those words of king Seniya with folded hands, and having done so she brought up that child in due course protecting him and taking care of him.
33. Now the tip of the finger of that boy who was thrown away on a solitary dung-hill, was wounded by the sharp edge of cock's feather, which, therefore, used to discharge pus and blood every moment. Then that boy, who was overpowered with pain, began to cry with a loud noise. Then king Seniya, hearing the cries of that boy, went to him and having done so he took that boy in the cavity of his hand, and having done so he put the tip of the finger in his mouth and having done so he sucked up the pus and blood with his mouth. Then that boy became happy, painless and silent. Now whenever that boy produced loud cries when overpowered with pain, king Seniya used to go to that boy, take him in the cavity of his palms and used to put the tip of that Anger (and so forth as above, down to) that boy became happy, painless and silent.

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24
The Last Five Upangas [ I. Lect. 1.
34. Then on the third day, the parents of that boy performed 'Chanda-sūra-darisanam' or the rite of showing the moon and the sun to a new-born child, and when the twelfth day arrived they gave the boy this name of the following description true to its meaning: "As the tip of the finger of this our boy, who was thrown away on a lonely dung-hill, was wounded by the sharp edge of the cock's feather, therefore let 'Kuniya' (one with contracted finger, on account of the wound caused by the peacock's feather) be the name of this our son." Then in due course the "Thiivadiya❜ -a rite performed at the birth of a sonlasting for ten nights (here his decription is to be given exactly as in the case of Meha (Meghkumara) in the Nãyaddhammakahão, down to) passes his time happily in the upper palace. (Here the presentation of gifts containing eight articles of every possible things to him is also to be described. )
35. Then at a certain time when it was mid-night (and so forth, down to ) a thought of the following description occurred to him : "Truly, indeed, on account of the obstruction from king Seniya I am not able to enjoy and protect this beautiful kingdom myself. It is better, therefore, to

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25
§ 36. ) . Nirayivaliyão. tie into fetters (i.e. to put into prison) king Seniya and get myself coronated king;" having done so he determined to do so and having done so he awaited the opportunities, the weak. points and the drawbacks of king Seniya. Then that prince Kuniya, not getting any opportunity, weak point or drawback of king Seniya, at a certain time invited the ten princes Kila and others to his own palace ( lit, house ) and having done so he spoke to them thus:-“O you beloved of the gods! on account of the obstruction of king Seniya we are not able to enjoy and protect this beautiful kingdom ourselves. It is better for us, therefore, O you beloved of the gods, to tie into fetters (i.e. to imprison) king Seniya, and then divide the kingdom, the army, the cavalry, the treasury, the store-house and the whole country into eleven egual parts, and to enjoy and protect the beautiful kingdom ourselves. Then those ten princes, Kāla and others, responded with courtesy, to those words of prince Kûniya. Then at a certain time that prince Kîniyà found out the weakpoint of king Seņiya and having done so he put him into prison ( lit. tied him into fetters ), and having done so he got himself coronated great king. Then that prince Ka

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26 The Last Five Upangas
[I. Lect. 1. niya became a great king as poweoful as the mountain Mahaya ( and so forth.
36. Then at a certain time that king Kuniya, having taken his bath (and so forth, down to) and having decorated himself with all kinds of ornaments, went straight to queen Chellana with her longing shattered (and so forth, down to ) brooding over, and having done so he seized the feet of queen Chellaṇă, and having done so he spoke to her thus: "O mother, do you not feel delight, happiness, pleasure or joy that I enjoy and protect the beautiful kingdom myself? Then that queen Chellana spoke to king Kîniya thus: "O son, how can I feel delight, happiness, pleasure or joy when you get yourself coronated king having put into prison king Seniya my dear lord and your revered father, who is full of deep affection and love for you? Then that king Kûniya spoke to queen Chellana thus:: "O mother, king Seniya wanted to kill me, to dispatch me, to imprison me or to banish. me. Then, how could he be, O, mother, full of deep affection and love for me?" Then that queen Chellana spoke to prince Kûniya thus: "Truly, O son, when full three months. after your entering my womb were over the pregnancy-desire of the following des

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§§ 36-37. ]
Nirayâvaliyão.
27
cription arose in me : 'Blessed, indeed, are those mothers (and so forth as above, down to) the personal servants (and everything else is to be here recited, down to) and when you were overpowered with pain and cried aloud (and so forth as above, down to ) you became silent. In this way, O son, king Seniya is full of deep affection and love for you ".
37. Then, that king Kîniya, hearing those words from queen Chellana, spoke to queen Chellana thus: "Wicked am I, mother, that I have put into prison king Seṇiya, your dear husband and my revered father, who is full of deep affection and love for me. Therefore, I shall just go and cut off the fetters of king Seniya myself" and having said so he, taking an axe in his hand, began to go towards the gaol. Then king Seniya saw prince Kîniya coming towards him, axe in hand, and having done so he spoke thus: "This prince desirous of seeking a thing not sought by anybody (and so forth, down to) and devoid of nobility or shame, just comes here with an axe in his hand. There→ fore, I do not know by what ignominous way of killing he will put me to death ", and having said so he frightened (and so forth,

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28 The Last Five Upingas [I. Lect. 1. down to ) afraid, threw in his mouth Tălapudaga poison-a kind of deadly poison which brings about instantaneous death. Then that king Seniya, soon after throwing in his mouth the Tālapudaga poison and it being digested in a short time, fell down breathless, inactive and devoid of life.
38. Then that prince Kîniya went to the prison house, and having done so he found king Seriya there breathless, inactive, devoid of life and fallen down on the ground and having done so he, being greatly overpowered with grief for his father, foll down on the surface of the ground with all his limbs producing a 'dhus, dhus' sound like an excellent Champaka tree cut off by an axe. Then that prince Kîniya, getting himself composed after a moment, crying, sobbing, full of grief and weeping spoke thus: “Oh, I-unblessed, unmeritorious and devoid of good deeds as I am—did a wicked thing by putting into prison king Seņiya, the dear lord, who was full of great love and affection for me. King Seniya met with death only due to me," and having said so he, being surrounded by many kings, chieftains (and so forth, down to ) tributary kings, and crying, weeping and sobbing, performed the funeral ceremony of king

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§§ 39-40.]
Nirayavaliyão.
Seniya with great pomp and show, and having done so he performed the various worldly funeral rites. Then that prince Kûniya, being greatly overpowered with this mental pain, at a certain time went out of Rayagiha being surrounded by his harem as well his retinue and taking with him valuables, pots and articles of furniture, went to the city of Champa. There enjoying all (lit. collection) objectss of enjoyment in plenty he, in a short time, had his grief alienated.
29:
8
39. Then that king Kîniya, at a certain time called the ten princes Kala and others and having done so he divided the kingdom (and so forth, down to) country into eleven equal parts, and having done so, he himself enjoyed and protected his kingdom.
as
40. Now in that city of Champã there was a prince named Vehalla the son of king Seniya born of his wife Chellana and the younger brother of king Kuniya, who was delicate (and so forth, down to) possessed of beautiful form. Now when king Seniya was alive that prince Veballa had had given to him formerly two gifts of a scent-elephant 'Seyanaa' ( --one which is always in rut) and a necklace called Aṭṭhārasa-vanka ( so

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:30
The Last Five Upångas (1. Lect. 1.
called because it had curves at eighteen points ). Now that prince Vehalla, with that scent-elephant Seyaņaa and being surrounded by his harem and his retinue, passed through the midst of the city of Champã, and having done so he repeatedly bathed into the waters of the great river Ganges. Now that scentelephant used to take the queens on his trunk, and having done so he used to place some of them on his back, some on his shoulders, some on his head, some on his tusks, some he used to take on his trunk and then hurl them up in the sky, having taken some on his trunk he used to swing them to and fro, he used to take some in the space between his tusks, somo he used to bathe in spray, and he made some sport in various sports. Now many people in the places where two roads meet, in the places where three roads meet, in squares, in places where four roads meet and in high roads, spoke and observed to each other thus: “ Truly, O you beloved of the gods, prince Vehalla, with the scent-elephant Seyanaa and being surrounded by his harem and his retinue ( and so forth as above, down to ) makes them ( Vehalla's queens ) sport in various sports. Therefore, this princo Vehalla

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SS 40–41.] Nirayivaliyão.
31 truly experiences the fruit of the royal sove : reignty but not king Kîniya.
41. Then the thought of the following description occurred to his (Kûniya's) queen Paumã vai, who got this intelligence (of Vehalla's enjoying pleasures with his queens): “ Truly, prince Vehalla with his scent-elephant ( and so forth as above, down to ) makes his queens Sport in various sports. Therefore this prince Vehalla experiences the fruit of his royal sovereignty and not king Kûniya. Therefore, what is the use of our having the kingdom (and so forth as above, down to) or the country if we have not got the scent-elephant Soyanaga ? It is better, therefore, that I should request king Kûniya about this thing”, and having thought so she decided to do so, and having done so she went to king Kaniya, and having done so she, with folded hands, spoke to him thus: “ Truly, 0 lord, prince Vehalla with the scent-elephant Seyanaa ( and so forth as above, down to ) makes his queens sport in various sports. Therefore, what is the use of our having the kingdom ( and so forth as above, down to ) if we have not got the scent-elephant Seyaņaa ?” Then that king Kînîya did not pay heed to or listened to

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32
The Last Five Upingas [1. Lect. 1.
those words of queen Paumivai but remained silent. Then that queen Paumãvai repeatedly ( lit. every moment ) requested about that thing to king Kaniya. Then that king Kaniya, being repeatedly requested about that thing by queen Paumīvai, at a certain time, called. prince Vehalla, and having done so he begged of him the scent-elephant Seyaņaa and the necklace Attharasavanka.
42. Then that prince Vehalla spoke to king Kúniya thus: “ Truly, o lord, king Seniya had given to me the scent-elephant Seyanaa and the necklace Atthārasavanka while he was alive. Therefore I shall give you the scent-elephant Seyanaa and the necklace Atthārasavanka if you will give me half of your kingdom (and so forth as above, down to ) country. Then that king Kîniya did not pay heed or care for those words of prince Vehalla and repeatedly begged of him the scent-elephant Seyanaa and the necklace Atthãrasavanka.
43. Then the following thought occurred to prince Vehalla of whom the scent-elephant Seyaņaa and the necklace Atthārasavanka were often begged by king Kaniya: “ Truly, king Kîniya is desirous of snatching away, taking away and seizing from me the scent

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·
§§ 43-44 ]
Nirayavaliyão.
33
-elephant Seyanaa and the necklace Attha. rásavanka. Therefore, as long as he does not snatch it away from me I shall leave the city of Champã taking with me the scent-elephant Seyanaa and the necklace Attharasavanka, being surrounded by my harem and the retinue and taking with me valuables, pots and articles of furniture and shall take shelter of my maternal grandfather Chedaga the king of Vesali; he thought so, and having done so he decided to do so, and having done so he awaited the opportunities and weak points of king Kûnîya. Then at a certain time that prince Vehalla came to know about a weak point of king Kûniya and having taken with him the scent-elephant Seyanaa and the necklace Aṭṭhārasavanka, and being surrounded by his harem and retinue and taking with him valuables, pots and articles of furniture, he left the city of Champa, and having done so he went to the city of Vesali and took shelter of his maternal grandfather Chedaga in the city. of Vesali.
3
44. Then that king Kûniya, getting intelligence about this thing thought thus: Truly, prince Vehalla, without my know
3
"

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""
34 The Last Five Upangas
[ 1. Lect. 1.
ledge, having taken with him the scentelephant Seyanaa and the necklace Aṭṭhãrasavanka, and being surrounded by his harem and retinue (and so forth as above, down to) has taken shelter under his maternal grandfather king Chedaya. It is better for me, therefore, to send a messenger to negotiate for the scent-elephant Seyanaa and the necklace Attharasavanka; and having thought so he called the messenger and having done so he spoke to him thus: " 0, you beloved of the gods, go to the city of Vesali, and there having folded your hands and having greeted him speak thus to my maternal grandfather king Chedaya. Truly, O lord, king Kûniya requests thus: prince Vehalla, without my knowledge, has quickly come to you having taken with him the scent-elephant Seyanaa and the necklace attharasavanka. Therefore, O lord, favouring king Kîniya send back to king Kîniya the scent elephant Seyanaa and the necklace Attharasavanka and also send prince Vehalla.
(
دو
45. Then
that messenger, being thus spoken to by Kûniya and with folded hands (and so forth, down to), responded to him and then to his house, and having
went

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SS 45-46. ) Nirayávaliyão.
35 done so (here he is to be described exactly as Chitta, down to ) having congratulated Chedaga he ( the messenger ) spoke thus: "“ Truly, o lord, king Kîniya requests you thus: This prince Vehalla ( the whole passage in the previous paragraph is to be exactly reproduced here, down to send also prince Vehalla.” Then that king Chedaya spoke to that messenger thus: “O you beloved of the gods, just as king Kiniya, the son of king Seniya born of queen Chellani, is my grandson in the same way prince Vehalla, the son of king Seniya born of queen Chellanã, is also my grandson. While alive, king Seniya had formerly given to prince Vehalla the scent-elephant and the necklace Atthārasavanka. Therefore, I shall return the scent-elephant Seyanaa and the necklace Atthirasavanka and shall send prince Vehalla if king Kaniya will give to prince Vehalla half of his kingdom and country” And then he, having honoured and respected that messenger, dismissed him.
46. Then that messenger, being dismissed by king Chedaya, went to his chariot having four bells and drawn by horses and having done so he ascended it and went away through the midst of the city of

Page #205

36
"C
The Last Five Upangas [ I Lect. 1 Vesali, and making comfortable halts and breakfasts (and so forth, down to) having congratulated king Kiniya spoke to him thus: Truly, O lord, king Chedaya orders thus: just as king Kîniya, the son of king Seniya born of queen Chellana, is my grand son (the passage in the previous paragraph is. to be exactly reproduced here, down to) I shall send prince Vehalla. " Thus, O lord, king Chedaya does not return the scentelephant Seyanaa and the necklace Attharasavanka, nor does he send Vehalla.
47. Then that king Kuniya called the messenger a second time and spoke to him thus: "O you beloved of the gods, go to the city of Vesali apd there speak to my maternal grandfather Chedaga thus: 'Truly, O lord, king Kuniya requests you thus Whatever highly precious things exist all of them belong to the kingdom. While king Seniya was enjoying and protecting the royal sovereignty there came into existence two precious things (lit. gems. ) viz.. the scent-elephant Seyaṇaa and the necklace Attharasavanka. Therefore, without. violating the convention current in the royal families return to king Kîniya the scent-elephant Seyanaa and the necklace Atharasavanka, and also send prince Vehalla.
""

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ᎦᎦ 48-49.
Niraya valiyão.
37
29
48. Then that messenger having responded to king Kuniya (and so forth exactly as before, down to) having congratulated king Chedaga spoke to him thus: "Truly, O lord king Kuniya requests you thus: Whatever (and so forth as above, down to) send prince Vehalla. Then king Chedaya spoke to that messenger thus: "O you beloved of the gods, just as king Kiniya, the son of king Soniya born of queen Chellana, is my grand-son (everything else is to be reproduced here exactly as before § 45, down to) I shall send prince Vehalla. And then he honoured and respected that messenger and then dismissed him.
39
49. Then that messenger (and so forth § 46, down to) having congratulated king Kuniya spoke to him thus: "King Chedaya orders thus: O you beloved of the gods just as king Kôniya, the son of king Seniya born of queen Chellaṇa, is my grandson (everything else is to be reproduced here as before § 45, down to ) I shall send prince Vehalla. Therefore, O lord, king Chedaya does not give the scent-elephant Seyaṇaa and the necklace Attharasavanka nor does he send prince Vehalla, '
""
""
50. Then that king Kûṇiya having

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38 The Last Five Upangas [ I. Lect. 1. heard this thing from that messenger and becoming enraged (and so forth, down to ). burning with anger called the messenger a third time and spoke to him thus : “ O you beloved of the gods, go and throw away (lit. cross ) the foot stool of king Chedaya in the city of Vesãliya by your left foot, and having done so offer to him the letter (keeping it) on the edge of your spear, and having done so, and having contracted on your forehead the three folds of your eye-brow speak to king Chedaya thus: “Oh you king Chedaya, who seek that which is not sought by anybody else ( and so forth, down to ) king Kaniya orders thus: “ Return to king Kaniya the scent-elephant Seyanaa and the necklace Attharasavanka and send prince Vehalla Or be prepared for a fight. King Kûniya, with his army, cavalry and camp of the army, and prepared for fight, will forthwith come here.” ... 51. Then that messenger, with folded bands ( and so forth $ 45, down to ) went to king Chedaya and with folded hands (and so forth, down to ) having congratulated him spoke to him thus: “ Truly, o lord, I paj my obesience to you. Now this is the order of king Kíniya that throw away with youé left foot the foot-stool of king Chedaya and

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$$ 52–53. ] Nirayávaliyão. . 39 having done so, being greatly enraged, offer to him the letter on the edge of your spear ( and so forth, down to ) he forth with will come here with his army and camp."
52. Then that king Chedaya having heard this thing from that messenger and becoming greatly enraged and having contracted his eye-brow spoke to him thus: “I will not return to king Kîniya the scent-elephant Seyanaa and the necklace Atithirasavanka nor shall I send prince Vehalla; and I am ready here for fight.” And this time he did not honour nor respect the messenger but asked him to go out by a side-door.
53. Then that king Kaniya, having heard this thing from that messenger and being greatly enraged, called the ten princes Kala and others and having done so he spoke to them thus: “ Truly, O you beloved of the gods, prince Vehalla, without my knowledge, having taken with him the scent-elephant Seyanaa, the necklace Atthã. rasavanka, the harem and the valuables etc., secretly left the city of Champi and took the shelter of his maternal grandfather Chedaya. Then I sent messengers for getting back the scent-elephant Seyanaa and the necklace Athirasavanka. Then they were prohibited

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40 The Last Five Upångas [I. Lect. 1. on this account by king Chedaya and moreover my third messenger was not honoured nor respected and was asked to go away by a side-door. It is, indeed, better, therefore, O you beloved of the gods, to make an invasion on king Chedaya.” Then the ten princes Kala and others responded with courtesy to those words of king Kûniya,
54. Then that king Kûniya spoke to those ten princes Kāla and others thus : “O you beloved of the gods, go to your respective kingdoms, and every one of you having taken your bath (and so forth, down to ) having made amendments, and having got yourselves on the backs of excellent elephants and each of you being surrounded by three thousand elephants, three thousand chariots, three thousand horses and three crores of foot-soldiers, and with all pomp and show (and so forth, down to ) noise start out of your residence and out of your city, and having done so present yourselves before me. Then every one of those ten princes Kála and others, having heard this thing from king Kûniya, went to their respective kingdoms, took their baths (and so forth as above, down to ) being surrounded by three crores of men started out of their

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§§ 55-56. ]
Nirayavaliyão.
41
towns with all pomp and show (and so forth, down to noise, and went to king Kûniya in the city of Champa situated in the country of Anga and with folded hands congratulated him.
55. Then that king Kûniya called his family-men and spoke to them thus: "O you beloved of the gods, forthwith prepare for war an excellent elephant fit for coro. nation (or bath), prepare the four-fold army constituted of horses, elephants, chariots and infantry, and report to me the carrying out of this my order;” ( and everything else is to be supplied here, down to) they reported to him that his order was executed. Then that king Kuniya went to his bathroom (and so forth, down to) and having come out of it he went to the outside antichamber (and so forth, down to) ascended the elephant.
56. Then that king Kûniya, with three thousand elephants (and so forth as above, down to noise, passed through the midst of the city of Champa and went to the ten princes Kala and others, and having done so he grouped himself together with the ten princes Kāla and others. Then that king Kaniya surrounded by thirty three

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42 The Last Five Upångas [I. Lect. 1. thousand elephants, thirty three thousand horses, thirty three thousand chariots and thirty three crores of foot-soldiers and with. all his pomp and show ( and so forth, down to ) noise and making comfortable halts. and breakfasts and making smaller halts not at very distant places, he passed through the midst of the country of the Anga and through the country of Videha and began to march towards the city of Vesilli.
57. Then, king Chedaya, getting intelligence about this, called his eighteen tributary kings-viz. the nine Mallais and the nine Lechhais of the Kisi and Kosala countries respectively, and having done so he spoke to them thus : ** Truly, O you beloved of the gods, prince Vehalla, without the knowledge of king Kapiya, quickly came here taking with him the scent-elephant Seyanaa and the necklace Atthārasavanka. Then Kûņiya sent messengers asking for the Seyanaa and Atthirasavanka and I prohibited them on account of this reason (as explained above). Then that Kîniya, not paying heed to these my words, has forthwith come here prepared for fight being surrounded by the four-fold army. Therefore, O you beloved of the gods, may I give

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$8 57-58.] Nirayivaliyão.
43 back Seyapaa and Atthārasavanka to Kaniya and may I sond prince Vehalla or should I engage into war with him ? Then the eighteen tributary kings viz. the nine Mallais and the nine Lechhais of the Kâsî and the Kosala countries respectively spoke to king Chedaya thus: “ Truly, O lord, it is not proper, opportune or worthy of a king like you to give back Seyanaa and Atthārasavanka to king Kîniya and to send back prince Vehalla who has taken your shelter. Therefore, if king Kaniya is forthwith coming here prepared to fight being surrounded by four-fold army we shall fight with king Kîniya.”
58. Then that king Chedaya spoke to those eighteen tributary kings, the nine Mallais and the nine Lechhais of Kâsî and Kosal respectively, thus: “ you beloved of the gods, if you intend to fight with king Kîniya then go, O you beloved of the gods, to your respective kingdoms and having taken your baths (everything else is to be reproduced here exactly as in the case of Kila and others $ 54, down to ) they (the tributary kings ) congratulated him ( Chedaya ) with the words: “ Victory to you, victory to you." Then that king Chedaya

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-44
The Last Five Upangas [ I. Lect. 1. summoned his family-men, and having done so he spoke to them thus: "Prepare for war an excellent elephant fit for coronation or bath (and so forth exactly as in the case of Kúniya § 55, down to) ascended the elephant.
•
59. Then that king Chedaya, with three thousand elephants (and so forth exactly as in the case of Kuniya § 56, down to ) passed through the midst of the city of Vesali, and having done so he went to those eighteen tributary kings, the nine Mallais and the nine Lechhais of Kasi and Kosala respectively. Then that king Chedaya, being surrounded by fifty seven thousand elephants, fifty seven thousand horses, fifty seven thousand chariots and fifty seven crores of foot-soldiers, and with all pomp and show (and so forth, down to) noise, and making comfortable halts and breakfasts and making smaller halts not at very distant places, passed through the midst of the country of Videha and went to its skirts and pitched his tents there and awaited king Kuniya being quite prepared for war.
60. Then that king Kuniya with all his pomp and show (and so forth, down to) noise came to the skirts of the country of Videha and pitched his camp at a distance of one yojana from king Chedaya.

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§ 61. ] Nirayâyaliyảo.
45 61. Then both the kings got prepared the battle-field and began to fight (to win the victory ). First king Kaniya arranged his thirty three thousand elephants (and so forth, down to ) thirty three crores of footsoldiers in the shape of an eagle, and having done so, he entered the Rahamusala battle with his army thus arranged in the shape of an eagle. Then that king Chedaya. arranged his fifty seven thousand elephants. ( and so forth, down to ) fifty seven crores of: foot-soldiers in the shape of a cart and en. tered the Rahamuşala battle with his army thus arranged in the shape of a cart. Then the armies of both the kings, with their loins girt up (and so forth, down to) taking weapons and missiles in their hands, attacked each other-the horse-riders attacking the horse-riders, the elephant-riders attacking the elephant-riders, the chariot-riders attacking the chariot-riders and the infantry attacking the infantry--with their shields. tied to their hands, with their swords unsheathed, with their quivers on their shoulders, with their bows strung, with their arrows. drawn up, with their hands moving to and fro, with the small bells on the thighs (or girdles ) raised up, with trumpets having

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46 The Last Five Upangas [I. Lect. 1. sharp and penetrating sound being beaten producing a din and cry and high-pitched roar of a lion making (the atmosphere ), as it were, full of the roaring of the sea, with all their pomp and show (and so forth, down to) noise. Then the armies of both the kings fought against each other obeying the commands of their respective captains and making great destruction of men, killing of men, and massacre of men, as if at the time of the final destruction of the world, appearing terrific on account of the assemblage of dancing trunks of human bodies and making the mud soiled with blood.
62. Then that prince Kâla, while fighting the Rahamusala battle along with king Kaniya with the eleventh part of the army arranged in the shape of an eagle consisting of three thousand elephants (and so forth, down to) three crores of foot-soldiers under his command, and having all his eminent warriors killed, routed ( here everything else is to be reproduced exactly as told by blessed Mahăvîra to queen Kälî § 15, down to) king Chedaga deprived kala of his life.
63. Therefore, truly, O Goyama, prince Killa on account of doing such undertakings ( and so forth, down to ) and on account of

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$$ 64-65.] Nirayivaliyão.
47 such a heap (burden) of karmas of evil deeds has became born as a hell being in the hell Hemibha in the fourth region Pankappabhā.
64. Then Goyama asked : “O Venerable Sir, where will prince Käla go and where will he be re-born having afterwards come out from the fourth region of the Hemabha hell. Then Mahavira answered : “0 Goyama, he will be re-born in the Mahã videha country among those families which are rich ( here everything else is to be supplied exactly as in the case of Dadhapainna in the Bhagavati Sitra, down to ) he will be emancipated, will be enlightened and will put an end to all worldly miseries.
65. In this way, O Jambî the Ascetic Lord Mahavira (and so forth, down to), who has obtained emancipation has expounded this as the purport of of the first lecture of the first Section called Nirayăvaliyao.
End of the First Lecture of the First Section of the Last Five Upilngas together called
Nirayavaliyao.

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48
The Last Five Upingas [ I. Lect. 2.
Second Lecture. The Story of Sukila.
66. Jambû asked Suhamma: “If, O Reverend Sir, the Ascetic Lord Mahavira (and so forth, down to) who has obtained emancipation, has expounded this as the purport of the first lecture of the first section af the last five Upãngas together called Nirayã valião what then, O Reverend Sir, has been expounded as the purport of the second lecture of the first section of the last five Upingas together called Nirayávaligão ?”
Subamma answered: “O Jambî, it is as follows :"
At that time and at that period there was a city named Champa, a temple named Punnabhadda, a king named Kûniya, who had a queen named Paumã vai. In that city of Champã there was a queen nained Sukãli, the wife of king Seņiya and the junior stepmother of king Kuniya, who was very delicate. That queen Sukālî had a son named Sukála who was also tender. Now that prince Sukála, once upon a time, with three thousand elephants ( everything else is to be reproduced here exactly as in the case of prince Kāla without any omission down to Sukāla

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$$ 66-67.) Nirayivaliyão.
49 will go to Mahilvideha and will put an end to all worldly miseries ).
End of the Second Lecture of the First Section of the Last Five Upingas together called
Nirayávaliyao.
Lectures Three to Ten. The Stories of the Remaining Eight.
67. In this way the remaining eight lectures should be known to be similar to the first except that the inothers have their names similar to those of their sons,
End of the First Section of the Last Five
Upangas together called
Nirayilvaliyão.

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50 The Last Five Upingas [ II, Lect. 1.
Second Section
called Kappavadinsiyao
or The ornament or appendix to Kappiya
(or the Kappavadinsiyã Heavens)
First Lecture. The Story of Pauma.
68. Jambî asked:—"If, O Reverend Sir, the Ascetic, the blessed Mahåvira, ( and so forth, down to ) who has obtained emancipation, has expounded this as the purport of the first section of the Last Five Upingas together called Niry.ivaliyło what then, Reverend Sir, has been expounded as the purport of the second section called Kappavadinsiyâo by the Ascetic Lord Mahīvíra (and so forth, down to) who has obtained emancipation ?” Then Suhamma answered: "Truly Jambi, the Ascetic, the blessed Mahīvira (and so forth, down to ) who has obtained emancipation has expounded ten lectures of Kappavadinsiyil. They are as follows: (1) Pauma, (2) Mahilpauma, (3) Bhadda, (4) Subhadda, (5) Pauma

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$$ 69–70. ] Nirayávaliyão.
51 bhadda, (6) Paumasena, (7) Paumagumma. (8) Naliņigumma, (9) Ãņand and (10) Nandana.” Then Jambû asked: “If, Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation, has expounded ten lectures of Kappavadinsiyão, what then, O Reverend Sir, has been expounded as the purport of the first lecture of Kappavadinsiyło by the Ascetic, the blessed Mahavira (and so forth, down to ) who has obtained emancipation ? Then Mahavira answered: “O Jambi, it is as follows: "
69. At that time and at that period there was a city named Champa, a temple named Punna-bhadda, a king named Kíniya who had a queen named Paumăvai. In that city of champi there was a queen named Kili, the wife of king Seniya and the junior step-mother of king Kîniya, who was very delicate. That queen Käli had a son named Killa who was also tender. That prince Kila had a queen named Paumivuî who was de licate ( and so forth ).
70. Now, once upon a time, that queen Paumivai awoke from her sleep in her inner sleeping-chamber decorated with pictures, (and so forth, down to ) after having seen in a dream a lion. (In the same way the birth

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52
The Last Five Upangas [II. Lect. 1.
etc. is to be described exactly as in the case of Mahabala, down to they gave him the name of the following description ): "As this our boy is the son of our prince Kala born of his queen Paumavaî, let 'Pauma be his name." (Everything else is to be described here exactly as in the case of Mahabala including the giving of gifts consisting of eight articles of every sort, down to ) enjoyed in the excellent upper palace. At that time Lord Mahavira arrived there on a religious visit. The assembly went out to hear him. King Kîniya also went to hear him. Pauma (he is to be described here exactly as Mahabala ) also went out to hear him. (Then the taking of the permission of parents is to be described and so forth, down to ) got himself initiated and became a houseless monk (and so forth, down to) a self-restrained celibate.
71. Then that houseless monk Pauma studied from the worthy elderly monks of the Ascetic, the blessed Mahavira, the eleven Angas such as the Sămãiya*-i-e. the Ãchãranga Sûtra and others; and having done so he passed his time in practising various kinds of
Sãmãiya (Sk. Sãmãyika) is another name of the first Anga, the Acharanga Sutra.

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§ 71. ] Nirayivaliyao.
53 penance such as one day's fasts, two days fasts, eight days' fasts * and so on.
* Chauttha, Chhattha, Atthama (Sk. Chaturtha, Sasta, Astama )-these terms require some explanation. In anciont days one day's fast, as practised by the Jains, consisted in cutting of one meal (generally the evening meal ) of the day previous to the day on which the actual fast was to be observed, and one zueal (geneTally the morning inoal) of the day next to it i.o. of the day on which the fast was to be broken. Adding to these two the cutting of the iwo more neals of the day on which the fast was actually observed, we get in all four inoals that were cut off. Thos, a person observing one day's fast abstained froin eating four meals as explained above, and from this it came to be known as
Chauttha' i.e. a fast in which four meals wure cut off Similarly, a man observing a two days' fast cut off four ineuls of the actual two days of the obserpance of the fast and one noal (generally the evening meal ) of the day previous to it, and ono meal (generally the morning incal) of the next day after it on which the fast wis broken. Thus in all six meals were cut off and hence the fast came to be known as Chhattha." The same rolo is to be applied to the remaining fasts such as Attham, Dasanna, Davă lasama (Sk. Dvãdas'a ) and 80 on, which terms denote the number of meals that were cut off in each of the respective fasts including one meal (generally the opening meal) of the day previous and one moal (generally the morning moal ) of the day after. An easy and interesting rule to find out as to for how many days a partioalar fast is to be

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54
The Last Five Upångas [ II. Lect. 1.
72. Then that houseless monk Pauma, by the merit of his practising that noble penance (everything else is to be suppllied here exactly as in the case of Meha Sk. Meghakumăra, down to ) the occurrance of the thought while kee. ping a religious vigil. Similarly, having taken the permission of the Ascetic, the blessed Mahavîra, exactly as in the case of Meha and
observed is to substract two from the number which the term for a particular fast denotes and then divide the result by two. Thus subgtracting 'two' from the number "lour' which the tern Clauttha' denotes wo get 'two' and dividing this result by 'two' we get one. Hence Chauttlia' ineans 'one day's fast. Similarly substracting 'twu'from six' which the term 'Chauttha 'denotes wo get 'four) and dividing this result by 'two' we get 'two'. Hence 'Chhattha' means 'a two days fast'. Apply the saino rule to Atthaina, Dasau?, Duvālasama and so on and you will get the actual number of days for which a partioular fast is to be observed.
It may be noted here, by the by, that now a days, probably on account of the weak human powers, both physical as well as spiritual, meals before and after the actual days of fast are not cut off; e. g. a person
observing a Chauttha fast now a days cuts off not four but two meals only. Sly, in Chattha only four meals are cut off and not six, and so on.

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§ 72. ]
Nirayilvaliyło.
35
having observed the Pãdapopagama Anasana + (i.e. the vow of remaining in meditation as motionless as a tree upto the end of one's life); -or having approached Lord Naháv‘ra after having studied fully from the worthy elderly
+ In Jainism there are what are called three kinds of inain Anasanas or religious cleaths previous to which the 12 years' Samlekhanã or preparatory penance is requisite. All these technicalities, with their minute details, are fully explained in the Aehãrãnga Sūtra, Adhyayna 8, Uddesag 4 to 8. The three main or general ( उत्सर्ग) Anasanas are said to be भक्तपरिज्ञा, इङ्गितमरण and पादपोपगमनम् . The first consists in renouncing all food and drinks upto the end of one's life. The second, in addition to this, consists in keeping oneself only in a limited (इडित or सांकेतिक) space or region. The third consists in keeping oneself in Anasana as motionless as a tree. In addition to these three there are what.ro called two more exceptional (31TEN ) Anasanas viz. the वेहानस or hanging and गार्द्धपृष्ट or झंपापात i.e falling precipitous. Thus there are in all fivo kinds of Anasanas or religious deaths in Jainism, tho first three being often called the qfUSTATUTS as coni rasted with tho last two which are called a GTUTS. For further explanation of the processes etc. of all these Anaganag as well as Arvido Achărănga Sūtra, Adhyayana 8, and Silãnkasūris learned commentary there on.

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56 The Last Five Upangas [II. Lect. 1. monks the eleven Angas such as Sãmãiya +, and having observed asceticism for five years, and having destroyed his karmas by observing *monthly fasts in which sixty meals were cut off (for twelve years ), he in due course met with death. Then the elderly monks arrived there. Then Goyama asked the blessed Lord Mahãy ra ( and so forth, down to ) the Lord replied: “ Having destroyed his karmas by means of monthly fasts in which sixty meals are cut off, and having repented and made amendments, he is re-born as a god high up in the Chandima-sohamma heaven, the maximum duration of life where is two Sãgarovamas.
73. Then Goyama asked: “O Venerable Sir, where will the god Pauma, having dropped down from heaven after his alloted existence there, be re-born ? Then Mahivira replied: "O Goyama, he will be reborn in the country of Mahivideha ( and so forth exactly as in the case of Dadhapainna down to) will put an end to his existence. In
+ See foot-noto un P. 52.
i Samlekhanã, as referred to in the foot-note on p. 55, is a tochnical terin in Jainism denoting twelve years' life of severo penance as a preparatory ground for Anasana or religious death.

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$ 73. ]
Nirayavaliyão.
57
this way, truly O Jambû, the Ascetic Lord Mahavira, who has obtained emancipation, has expounded this as the purport of the first lecture of the Second Section called Kappavadinsiyâ. Thus I say."
End of the First Lecture of the Second Section of the Last Five Upangas together called Niraya valiyão.

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58
The Last Five Upangas [ II. Lect. 2.
Second Lecture. The Story of Mahāpauma.
74 Jambî asked : “ If, O Reverued Sir, this has been expounded as the purport of the second section called Kappavadinsiyi by the Ascetic, the blessed Mahīvira ( and so forth, down to ) who has obtaind emancipation, what then, O Reverened Sir, has been expounded as the purport of the second lecture ?” Then Mahilvira answered: "Truly, in this way, O Jambû !"
75. At that time and at that period there was a city named Champi, a temple named Punnabhadda, a king named Kaniya, who had a queen named Paumilyal. In that city of Champã, there was a queen named Sukâlî, the wife of king Seniya and the stepmother of king Kiniya. That Sukalî had a son named prince Sukilla. That prince Sukala had a queen named Mahã paumã who was very delicate.
76 Now at a certain time, that queen Mahāpaumã, having seen a dream in the house of such a description (and everything else is to be reproduced here exactly as in the case of Kala substituting Mahāpuma for Kala,

Page #228

§ 76.]
Niraya valiyão.
down to) will be emancipated, with only this difference that he was re-born in the Isana heaven having the maximum duration of life.
(The usual conclusion is to be inserted here).
59.
End of the Second Lecture of the Second Section of the Last Five Upangas together called Nirayavalião.

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60 The Last Five Upingas [ II. Lects. 3–10.
Lectures Three to Ten. The Stories of the Remaining Eight.
77. In this way the remaining eight lectures are also to be understood. The mothers are to have the names similar to those of their sons. The ten sons of Kāla and others respectively practised asceticism as follows:
Two for five years, three for four, Three for three, two for two; The grandsons of king Seņiya Had this as the period of their usceticism.
Their places of re-birth are respectively as follows:--
The first in Sohamma heaven, the second in Isãņa heaven, the third in Sanamkumāra heaven, the fourth in Mahinda heaven, the fifth in the Bhambha-loka, the sixth in the Lanta heaven, the seventh in the Mahãsukka, the eighth in the Sahassãra heaven, the ninth in the Pãnaa heaven, and the, tenth in the Achhua heaven. In the case of all, the duration of life in heaven should be recited as maximum, as also their going to Mahăvideha and thence to liberation.
End of the Second Section of the Last Five
Upãngas together called
Nirayávalião.

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$ 78.]
61
Nirayi valiyao. The Third Section
called Pupphiya
A blossom or a further Appendix to Kappiyã..
First Lecture. The Story of Chanda.
78. Jambû asked: “[f, O Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation, has expounded this as the purport of the second section called Kappavadinsiya of the last five Upãngas, what then 0 Reverend Sir, has been oxpounded as the purport. of the third section called Pupphiyã of the last five Upangas?” Then Suhamma replied: "Truly, 0 Jambû, the Ascetic, the blessed Mahăvira ( and so forth, down to ) who has obtained cmancipation has expounded ten lectures of the third section called Pupphiyã. of the last five Upingas together called Nirayāvaliyão." They are as follows:
Chanda ( the moon), Síra ( the sun ), Sukka ( the planet Venus ), Bahuputtiya (the lady, having many children), Puņņa, Manibhadda, Datta, Siva, Bala and Anidhiya.

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$62
The Last Five Upangas [ III. Lect. 1.
Then Jambu asked: "If O Reverend Sir, the Ascetic, the blessed Mahăvîra, ( and so forth, down to ) who has obtained emancipation has expounded ten lectures of the third section called Pupphiya, what then, O Reverend Sir, has been expounded as the purport of the first lecture called Chanda by the Ascetic, the blessed Mahavira, who has obtained emancipation? Then Mahavira answered: "Truly, in this way O Jambû!"
79. At that time and at that period there was a city named Rayagiha, a temple named Gunasilaa and a king named Seniya. At that time and at that period, Chanda, the moon, the king and the lord of heavenly bodies, passed his time in the Chandavadinsaya Vimāņa, in the assembly-hall Suhamma, on the throne Chanda in the company of four thousand residents of the same place. There experiencing and seeing, by the virtue of his Avadhi knowledge, the whole of this continent of Jambuddiva, he visited the Ascetic, the blessed Mahavira (everything else is to be described here exactly as Sûriyabha in the Rayapaseniyasutta) after having invited the servant god (and so forth, down to) asking him to prepare chariot fit for approaching the lord of gods
a

Page #232

§§ 80-81]
Nirayavaliyão.
63
and to report soon about the execution of that order. Bells having charming sounds (and so forth, down to) were developed by means of divine power only with this difference that the Vimana was one thousand yojanas long and sixty three and a half yojanas high, the banner of Indra twenty five yojanas high. (The rest is to be supplied here exactly as in the case of the servant god, down to ) he came (then the description of the dance and so forth, down to) returned in the
same manner.
""
66
97
80. Then Reverend Goyama asked the Ascetic, the blessed Mahāvîra : 'O Venerable Sir, (the asking of the questions is to be supplied here including the Kudagarasālā (the hall in the mansion house, the divine power penetrating the body and the asking of the previous birth.) Then Mahavira answered: Truly, in this way O Goyama ! 81. At that timo and at that period there was a city named Savatthi and a temple named Kotthaa. In that city of Savatthi there was a householder named Angai who was rich (and so forth, down to) unvanquished. Now that householder Angat in the city of Savatthi called many (and so forth, exactly as in of Anand in the Uvasagadasa Sûtra ).
the case

Page #233

64. The Last Five Upãngas (III. Lect. 1.
82. At that time and at that period the Arihanta ( the Prophet) Părs'wanitha, (the twenty third Tirthankara of the Jains ), who was greatly honoured by the people,* the first propounder of the doctrine (every thing else is to be described here exactly as in the case of Mahăvira, down to ) possessed of a height of nine cubits, with sixteen thousand monks and thirty eight thousand nuns accompanying him ( and so forth, down to ), arrived at a Jain temple known as Kotthaa. The assembly went out to hear him.
83. T'hen that householder · Angal getting intelligence about this thing, and being, therefore, greatly delighted (he is to be described here exactly as the householder Kattiya in the Bhagavati Sūtra, down to ) went out to hear him and waited upon him. And having heard the sermon (and so forth ) with this addition : "O you beloved
* Text, Purisãdã niya : It is a karın a-prakriti by the virtue of which a person gets noblo renown which spreads all over the world and he is honoured and well-spoken of by all the people of the world. Lord Pårs'wanātha was possessed of this rare kurina-prakriti in its entire glory to a comparatively very very high degree as compared with other Tirthankaras. Henco it. was that Lord Pars'wanã tha was, and is, so fainous in the world.

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$ 84. }
Nirayâvaliyão.
65
of the gods, I shall entrust my family to my eldest son and then I shall get myself initiated before your honour, the beloved of the gods (and so forth). Then he got him self initiated exactly as in the case of Gangadatta (in the Bhagavati Sftra, down to ) became a self-restrained anchorite.
84. Then that houseless monk Angai studied under the worthy elderly monks of Lord Pars'wa the eleven Angas Samaiya and others, and having done so and having ob served one day's fasts (and so forth), he led the life of a monk for many years, and practising half-monthly fasts in which thirty meals were cut off, but violating the rules of monkhood, and having met with death at the time of surcease, he was reborn as a lord of heavenly bodies in the Vimana Chandavadinsaa, in the assemblyhall Uvavaiya, on the divine bed and clad in divine garments.
85. Then that lord and king of heavenly bodies will, as soon as born, get development in the form of five kinds of fulness of faculties which are as follows:-(1) full development of the faculty of food; (2) full development of the body; (3) full development of the faculties of senses; (4) full development of the faculty
K

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66
The Last Five Upingas (III. Lect. 1.
of breathing and (5) the full development of the faculties of speech and mind.
86. Then Goyama asked: “O Venerable Sir, how long has been ordained the duration of life of this lord and king of heavenly bodies ?” Then Mahilvira answered : “0 Goyama, more than one Paliovamax and a lac of years. Thus, truly, Goyama, that is the divine prosperity of Chanda, the king of heavenly bodies.” Then Goyama asked: “O Venerable Sir, where will Chanda, the lord and the king of gods, go after having dropped down from that heaven at the expiry of his life there." Then Mahavira answered : “ O Goyama, he will be emancipated from the country of Mahāvideha."
( The usual conclusion is to be inserted here ).
End of the First Lecture of the Third Section of the Last Five Upãngas together called
Nirayăvaliyao.
See foot note on p. 12.

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$$ 87–88. ]
67
Nirayávaliyão. Second Leoture. The Story of Stra.
87. Jambû asked : "If O Venerable Sir, the Ascetic, the blessed Mahăvîra, has expounded this as the purport of the first lecture of the third section called Pupphiya, what then, 0 Venerable Sir, has been expounded as the purport of the second lecture of the third section called Pupphiyā by the Ascetic, the blessed Mahấvira, who has obtained emancipation ? Then Mahã vira answered: “ Truly, in this way, 0 Jambû ! "
88. At that time and at that period there was a city named Riiyagiha, a temple named Gunasilaa, and a king named Seniya. Lord . Pars'wa arrived there on a religious visit Síra, exactly as Chanda went out to hear him ( and so forth, down to having exhibited the dance returned. Then Goyama's asking of the previous birth is to be described. And then Mahãvira's reply including the mention of the city of Sãvatthi, the householder Supaittha who was rich (and so forth exactly as in the case of Angai), the arrival of Lord Părs'wa, Sura'sinitiation exactly as in the case of Angai, violating the rules of monkhood exactly as in the

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68 The Last Five Upangas
[ III. Lect. 2.
case, of Angai (and so forth, down to) he will be liberated from the country of Mahavideha (and so forth, down to) will put an end to worldly miseries.
(Here the usual conclusion is to be inserted ).
End of the Second Lecture of the Third Sectiou of the Last Five Upangas together called Niraya valiyão.

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$$ 89-90. ] Nirayávaliyảo.
Third Leotare. The Story of Sukka.
(The Introduction to the third lecture, in the
usual terms is to be inserted here ).
89. There was a city named Rayagiha, a temple named Guņasilaa and a king named Seniya. Lord Mahavira arrived there on a religious visit. The assembly went out to hear him. At that time and at that period the great planet Sukka, in the Vimãna Sukkavadingaa and the throne Sukka, came there, exactly as Chanda, accompanied by four hundred residents of the same place, and having exhibited the dance returned. Then Goyama asked : "O Venerable Sir (everything else is to be supplied here iucluding Kudágårã sãlã, asking of the previous birth by Goyama and so forth ). Then Mahãyira answered: “Truly, in this way, O Goyama !"
90. At that time and at that period there was a city named Vanarasi. In that city of Vanărasi there lived a Brahmin named Somila who was rich ( and so forth, down to ) unvanquished, and well-versed in all the four Vedas such as Riuveya (Sk. Rgveda ). Lord Pårs'wa arrived there on a religious visit and the assembly waited upon him.

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70 The Last Five Upāngas ( III. Lect. 3.
91. Then a thought of the following description occurred to that Brahmin who had got the intelligence about this thing : "Truly, Lord Pars'wa who is greatly honoured by the peoplex (and so forth, down to ) wanders in the Ambasă la valla. Therefore I shall go and present myself before Lord Pars'wa, and shall ask him these eight objects ( they are to be supplied here exactly as in Pannattî Sîtra-one of the 12 Upångas ). Then Somila went out, without any pupils with him ( and so forth, down to ) spoke thus. " How do you do, O Venerable Sir ? Are you going on well ?" And then he further asked : “Are you mustard seeds (pun : of the same age ?) Are you māsā ( kind of corn,-adada, as we call it: pun : a mã sã-a kind of weight )? Are you 'kulattha' corn (pun: a family man )? Are you only one ? or are you two ( more than one)? * (and so forth, down to
* See foot-note on p. 33.
* For a detailed explanation on this passage study Chandrasuri's Commentary on it quoted by Dr. Prof. P. L. Vaidya in his notes pp. 184-185. The passage afect etc. occurring here is found in the Bhayayati Satra where it has got a deep philosophical meaning. Bnt the Brahmin Somila, not properly understanding its significance, asks these questions to Lord Pārs'wa with a view to ridicule him, but getting satisfactory

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71
$$ 92-93.) Nirayávaliyao. becoming enlightened he accepted the twelvefold duty of a Shravaka * and then returned.
92. Then at a certain time that Lord Pārs'wa went away from the Ambasă la vaņa, and from the city of Văņãrasi, and having done so he moved outside that region. Then that Brahmin Somila, at a certain time on account of want of good faith, on account of the want of waiting on righteous monks with wrong inclinations of false faith in. creasing and good inclinations of right faith decreasing, got 'michhatta'-false faith rooted in him”.
93. Then at a certain time when that Brahmin Somila was keeping awake on account of domestic affairs at midnight a thought of the following description occurred to him : “ Truly, I am a Brahmin, Somila by name, born in a very high Brahmin family I had practised the vows of a Brahmin, I had studied the Vedas, I had married ( lit. invited ) a wife, children were born to me, I had acquired riches, I had performed · the pasubandha' sacrifice, I had performed explanations of his questions from Lurd Pars'wa wiibout his asking the nature of soul etc., he realises the philosophical importane of the pnssage and gets Samyaktiva.
* See footnote on p.

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72 The Last Five Upangas [ III. Leot. 8. other sacrifices, I had practised charity, I had worshipped the guests ( such as ascetics etc. ), I had given oblations to fire, and I had planted the sacrificial posts. It is good for me, therefore, to get planted the groves of mangoes, the Mäulinga trees, the Bilva trees, the Kavittha trees, the Chincha trees and the groves of flowers to-morrow when the sun will be burning bright (and so forth )”. He thought so, and having done so the next day when the sun was shining bright he got planted outside the city of Vāņārasi the groves of mangoes ( and so forth as above, down to ) the groves of flowers, being in due course protected, taken care of and increasing in growth, became black and tawny groves ( and so forth, down to ) beautiful, appearing like clusters of large clouds, full of leaves, flowers and fruits, shining excessively green, possessed of lustre, and appearing very beautiful.
94. Then at a certain time when that Brahmin Somila was keeping awake for do mestic affairs, at midnight, a thought of the following description occurred to him: "Truly, I am a Brahmin Somila by name, born in the city of Vanarasi in a very high Brahmin family. I had performed the vows of a Brahmin (and so forth $93, down to ) planted

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€ 94. ]
Nirayavaliyão.
sacrificial posts. Now I got planted, outside the city of Vaṇarasi, many groves of mangoes and so forth, down to ) groves of flowers. It is good for me, therefore now, to invite to-morrow, when the sun will be burning bright (and so forth ), my relatives ( and so forth), after having got prepared many copper pots along with an iron frying pan and an incense-stand and having got prepared abundant food, drink, eatables and articles of taste and having done so to honour those relatives and so forth) by that abundant food and drinks e tc, and then, having appointed my eldest son as the head of my family, and having asked the permission of those relatives etc. and having taken those copper pots including an iron frying pan and an incense-stand, to get myself initiated at the hands of those 'Disapokhhiyas'--a class of ascetics who sprinkle water on the ground to purify it, from among those Vanaprastha asceties who reside on the bank of the river Ganges viz:- Hottiyã- those who offer Hotra sacrifices, Pottiya-those who carry Potra gar ments, Kottiya-those who sleep on the ground, Jannaîs the sacrificers, Sadhhais-those who believe in the efficacy of Shradha, Ghalais (of uncertain meaning), Humbauṭṭha, Dantu
73

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74 The Last Five Upãngas [ III. Lect. 3. kkhaliya-those who uproot the teeth,Ummajjagå those who dive in waters, Sammjjag-those who bathe in waters, Nimajjagå-those who wash their bodies, Dakkhinakulá-those who always reside on the right bank, Uttarakula -those who always reside on the left bank, Sankhadhama-those who blow the conch, Kîladhamă-those who stand on the bank of a river, cry aloud and then take their food, Miyaluddhaya-those who live on deers' flesh, Hatthitãvasã-those who kill elephants and live on their flesh, Uddandã-those who carry big staffs, Disã pokkhino-those who sprinkle water on the ground to purify it, Vakkavísino-those who wear bark garments, Bilavasino-those who live in caves or pits, Jalavasiņo-those who dwell in water, Rukkhamuliyã-those who dwell at the roots of trees, Ambubhakkhiņo-those who live on water, Váyubhakkhiņo-those who live on air, Sevălabhakkpiņo-those who live upon moss, Mâlähåră-those who live on roots, Kandãhãrã-those who live on turnips, Tayãhãrã-those who live on bark, Pattăhără-those who live on leaves, Puphhăhăra-those who live on flowers, Falãhãrã-those who live on fruits, Biyã hârâ-those who live on seeds, those who live on ripe (or decayed) roots,

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and having beto
§ 94. ] Nirayávaliyão.
75 turnips, bark, leaves, flowers and fruits, those who render their bodies hard on account of daily baths : in waters, and those who make their bodies as if roasted on charcoal or cowdung fire by means of seating themselves in the midst of burning fires: and having got myself initiated at their hands by the vow of sprinkling water on the ground to purify it, I shall take the following vow: It is proper for me to practise, uninterrupted upto the end of my life, two days' fasts ( in which six meals are cut off ), and to mortify myself by practising Disãchakkavãla penance holding my hands up on the heated ground with my face turned towards the sun"; and having thought so the next day when the sun was shining brightly he got prepared many copper (and so forth as above, down to ) got himself initiated in the vow of the ascetics who sprinkle water on the ground to purify it, and having got himself initiated he took the above-mentioned vow, he observed the first two day's fast and whiled away his time.
95. Then that ascetic, the Brahmin Somila, at the time of breaking the first two day's fast, ascended the heated ground and having done so, he, clad in bark garments,

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76 The Last Five Upăngas ( III Lect. 3. went to his own hut, and having done so he took on his shoulder the Kadhinasamkãiya (an appliance consisting of a bamboo bar, at either end of which are suspended frames to carry load : #rare Biel), and having done so he sprinkled water in the eastern direction uttering: “ In the estern direction may the great lord Soma protect the seeker starting on a journey and may he proteet the Brahmin ascetic Somila and may he permit him to eat all the turnips, roots, bark, leaves, flowers, fruits, seeds and green vegetables", and having done so he moved in the eastern direction, and having done so he took from there the fruits (and so forth as above, down to), green vegetables, and having done so he filled the Kadhinasankãiya with them, and having done so he culled the Darbha and Kus'a grags and plucked the leaves and took wood for sacrificial fire and having done so he went to his hut, and having done so he placed there his Kadhinasankãiya, and having done so he crected the sacrificial alter, and having done so he performed the besmearing and cleansing, and having done so he, with the pot of Darbha grass in his hand went to the river Ganges, and having done so he plunged into the great river Ganges and

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§ 95.1
Nirayavaliyão.
took bath in its water, sported in its water, sprinkled its water on his body, and having done so, and having sipped water, becoming clean and greatly pure, having performed the rite concearning the gods and the ancestors, and with the pot of Darbha grass in his hand, he got out of the great river Ganges and having done so he went to his own hut, and having done so he crected a sacrificial alter by means of Darbha and Kus'a grass and sand, and having done so he prepared the churning-handle (lit. the arrowpoint) and a wooden board (on which fire is produced by churning), and having done so he churned the wooden board by means of the churning handle and ejected fire and enkindled it, and threw into it the sacrificial woods and blazed up the fire and placed on the right side of the fire seven articles viz. (1) Sakatha-an article for the use of ascetics, (2) bark of a tree, (8) a place for sacrificial pots or for fire, (4) utensil for bed, (5) a gourd (6) a wooden staff and (7) drinks: and having done so he offered oblation to fire by throwing honey, ghee and rice into it. Then he prepared parched rice and having done so he offered it as an oblation in the Vaissadeva sacrifice-a kind of household sacrifices for all
77

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'78
The Last Five Upangas [ III. Lect. 3.
gods-and having done so he performed the worship of the guests and then he took his own meals.
96. Then the Brahmin ascetic Somila, at the time of the second two day's fast (everything else is to be recited here exactly as above, down to ), took his meals (only with this differencee that "in the southern direction may the great god Yama protect the Brahmin ascetic Somila, the seeker starting on his journey and may he permit him to eat the turnips and so forth as above); and having done so he moved in the southern direction. In this way in the western direction the great lord Varuna and so forth, down to) movd in the western direction; in the north the great lord Vesamana (and so forth, down to) moves in the northern direction. (Thus beginning from the eastern direction the four directions are to be recited, down to ) took his meals.
97. Then at a certain time when that Brahmin ascetic Somila was keeping momentarily awake at midnight a thought of the following description occurred to him; "Truly, I am a Brahmin, Somila by name, born în the city of Vanarasi in a very high Brahmin family. I had practised the vows (and so forth,

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79
§ 97.]
Nirayávaliyao. down to) erected the sacrificial posts. Then having got prepared many copper (and 80 forth, down to ) having entrusted my family to my eldest son, and having taken his permission and having taken many copper (and 80 forth , down to ) I got myself bald-shaved and initiated ( and so forth, down to ) I observe two days' fasts. It is good for me, therefore, now, to take permission to-morrow, when the sun will be shining bright, of many an ascetic, persons who meet and talk with me, former acquaintances and the asceticfriends, to take leave of hundreds of creatures resorting to the hermitage, and then, clad in bark garments, and having taken with me the Kadhiņasankáiya and the pots and other utensils, and having wrapped my mouth by means of a wooden seat, to start in the northern direction for commencing the great journey of l'enunciation towards the north": he thought so and having done so, the next day when the sun was shining brightly, he took permission of many an ascetic, persons who met and talked with him, former acquaintances (and so forth as above, down to ) wrapped his mouth by means of a wooden seat and took the following vow : “ Wherever I shall stumble or fall in water, land, fortress

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80 The Last Five Upångas [III. Lect. 3. low-lying place, mountain, a place of hind. rance, a ditch or a pit, I shall not get out of it again”.
98. That Brahmin ascetic Somila, the seeker who had started for the great journey towards the north, at mid-day, went to an excellent As'oka tree and put his Kadhiņasan käiya underneath that As'oka tree, and having dono so he crected the sacrificial alter and performed the rite of besmearing and clean. sing, and having done so, with the pot of Darbha grass in his hand, he went to the great river Ganges (he is to be described here exactly as Siva in the Bhagavati Sîtra, down to) he came out of the great river Ganges, and went to the excellent As'oka tree, and erected the sacrificial alter by means of Darbha and Kus'a grass and sand, and having done so he prepared the churning-handle (and so forth $95, down to) performed Vaissadeva sacrifice, and having done so he wrapped his mouth by means of a wooden seat and remained silent.
99. Then at mid-night, & certain god appeared before that Brahmin ascetic Somila, and that god spoke thus to the Brahmin Somila : " O you Brahmin Somila, are yon wall or ill-initiated ?" Then that Somila

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$ 100 ]
Nirayavaliyao.
words
pay heed to those eventhough he was spoken thrice, and did not
did not that god twice or understand them (and so forth, down to) remained silent. Then that god, being not paid heed to by the Brahmin ascetic Somila, vanished into that very direction from which he appeared. Then that Somila, the next day, when the sun was shining brightly, clad in bark garments, and taking the Kadhiṇasankaiya and the pots and utensils for offering oblations into the sacred fire, wrapped his mouth after sitting on a wooden seat and started towards the north.
100 Then that Somila, on the next day at mid-day time, went to a Sattivanna tree and placed his Kadhiṇasankaiya underneath that Sattivanna tree, and having done so he erected a sacrificial alter (everything else is to be described here cxactly as underneath the As'oka tree, down to ) offered oblations to fire, and wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila, and remaining in the sky (everything else is to be described here exactly as underneath the As'oka tree, down to) vanished. Then that mila, the next day when the sun was shining
6:
81
of
to

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82 The Last Five Upångas [III. Lect. 3. brightly, clad in bark graments, took his Kadhiņasankiiya and wrapped his mouth after sitting on a wooden seat, and started towards the north.
101. Then on the third-day, at the midday time, that Somila went to an excellent As'oka tree and placed the Kadhiņasankaiya underneath the As'oka tree, and erected a sacrificial alter (and so forth, down to) came out of the great river Ganges, and went to the As'oka tree and placed the Kadhiņasankiiya underneath the As'oka tree, and erected a sacrificial alter, and wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila and spoke the same thing as before and vanished. Then that Somila, the next day, when the suin was shining bright, clad in bark garments, taking the Kadhiņasankiliya ( and so forth, down to ) wrapped his mouth, after sitting on a wooden seat, and started towards the north.
102. Then on the fourth day, at the midday time, that Somila went to a Banyan tree and placed the Kadhiņasankäiya underneath it, erected a sacrificial alter, performod the rite of besmearing and cleansing,

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§ 108. ]
Nirayâvaliyão.
wrapped his mouth after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila and spoke the same thing as before and vanished. Then that Somila, the next day, when the sun was shining bright, clad in bark garments and taking the Kadhivasankaiya (and so forth, down to) wrapped his mouth, after sitting on a wooden seat, and started towards the north.
83
""
103. Then on the fifth day, at the midday time, that Somila went to a fig tree, and placed the Kadhinasankaiya underneath that fig tree, erected a sacrificial alter (and so forth, down to) wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before the Brahmin Somila and spoke thus: "O you Somila, are you well or ill-initiated ? He spoke this once but Somila remained silent. The god, therefore, spoke twice and thrice thus: 0 you Somila, are you well or ill-initiated ?" Then that Somila, being twice and thrice thus spoken to by that god, spoke to him thus: "O you god, how am I ill-initiated?" Then that god spoke thus to that Brahmin Somila: "Truly, O you beloved of the gols, you accepted, in the presence of Lord
66

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84 The Last Five l'pinças [ ]]]. Iuct 8. Pārsva, who is greatly renowned in the world, the twelve-fold religious duty of a Shrivaka constituted of the Five Anuvratas or Lesser Vows and the Seven Sikshavratas or Discipli. nary Vows. Then at a certain time, at mid-night, when you were keeping awake for family affairs, ( here the god explains to him his (Somila's) thought on that occasion, down to) his going to the As'oka tree, taking the Kadhinasanktiya with him ( down to ) remaining silent ]. Then at mid-night I appeared before you and spoke: 'O you Somila, are you well or ill--initiated ? (The god here repeats his words, down to) on the fifth day, at mid-night, you went to the fig tree and placed the Kadhiņasankiya underneath it, erected a sacrificial alter, performed the rites of besmearing and cleansing, wrapped your mouth, after sitting on a wooden seat and remained silent. Then, you beloved of the gods, this is your ill·initiation." :104. Then that Somila spoke thus to that god: 'How, O you beloved of the gods, can I be well-initiated ?" Then that god spoke thus to Somila: "O you beloved of the gods, it you now will accept yourself the five Anuvratas which were formerly accepted by you, then you will just be well-initiated."

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§ 105. 1
Nirayavaliyão.
85
Then that god saluted and bowed down to Somila and disappeared in that very direction from which he came. Then that Brahmin ascetic Somila, being thus spoken to by that god, accepted himself the five Anuvratas which he had formerly accepted.
105. Then that Somila observed the life of a Jain layman (lit. the follower of a Jain monk ) for many years practising various kinds of austerities such as many one day's fasts, two days' fasts, three days' fasts (and so forth, down to) half-monthly fasts and monthly fasts, and having done so he mortified himself by practising halfmonthly fasts (for twelve years), and having observed Anasana of monthly fasts he, without making confession or expiation for that wrong act (of ill-initiation), and having thus violated Samyaktva, and having met with death at the time of surcease, became born as the great planet Sukka with the dimension of the capacity of: a divine being in the celestial bed, in the assembly Uvavaiya in the Vimana Sukkavadinsaa.
106. Then that great planet Sukka, as soon as he was born, became gifted with the Manabaparyaya knowledge (a knowledge by means of which the thoughts and feelings of the minds of other people are

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86 The Last Five Upăngas ( III. Lect. 3. known). In this way, truly, O Goyama, Sukka has obtained that celestial (and so forth, down to ) having one paliovamax as the maximum duration of life.
Then Goyama asked: “ O you beloved of the gods, where will that great planet Sukka go after the expiry of his life in that heaven. Then Mabivîra answered: “O Goyama, he will be liberated in the couutry of Mahãvideha."
(The usual Conclusion is to be inserted here).
End of the Third Lecture of the Third Section of the Last Five Upangas together called
Niraya yaliyão.
☆
See foot-note on p. 12.

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$$ 107-108. ] Nirayávaliyko. . 87
Fourth Lecturé.
The Story of Bahuputtiya. (The Introduction, to the fourth lecture, in the
uswil terms, is to be introduced here).
107. At that time and at that period, there was a city named Rayagiha, a temple named Gunasilaa and a king named Seniya. Lord Părs'va arrived there. The assembly went out to hear him.
108. At that time and at that period, there was a goddess Bahuputtiya in the Sohamma heaven, in the Vimina Bahuputtiya in the assembly Suhammã, on the throne Bahuputtia, with four thousand residents of the same place, with four elderly persons (and so forth as in the case of Sûriyabha in the Riyapaseniya Sûtra, down to) passed her time in enjoyment, and she was able to see the whole of this Jambuddiva continent by her extensive Avadhi knowledge, and having saluted the Ascetic Lord Mahăvîra (as in the case of Sûriyłbha ) she sat on an excellent throne with her face turned towards the eastern direction. [The servants, as in the case of Sûriyabha, the bells of charming sound, calling the servant god ( and so forth, down to) the Jāņavimina one thousand yojanas long.

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88 The Last Five Upãngas (III. Lect. 4. [ The description of the Janavimaņa to be supplied here, down to ] she came by the northern passage with bodies extending over one thousand yojanas exactly as in the case of Suriya bha. The religious instruction was over. Then that queen Bahuputtiyã stretched her right hand, then the eight hundred left hands of the princesses of gods were stretched, and then she created by means of her divine power many girls and boys and children and having exhibited the dance ( as in the case of Suriyabha ) she returned.
109. Then Reverend Goyama bowed down to the blessed Mahãyira saying 0 Venerable Sir: the Kudăgirasalã ( and so forth ).' Then Goyama asked : " O Venerable Sir, how did that goddess Bahuputtiyå came to acquire the celestial prosperity and so forth?'' Then Mahã vîra answered: “ Truly, in this way, O Goyama !"
110. At that time and at that period, there was a city named Vaņārasi, a temple named Ambasálavana. In that city of Vănã. rasi there was a householder named Bhadda who was rich (and so forth, down to ) unvanquished. That Bhadda had a wife named Subhaddi who was tender, barren, sterile,

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§ § 111-112.] Nirayávaliyảo.
89 and mother of knees and elbows ( i.e. fondling knees and elbows instead of childron ).
111. Then at a certain time, when that hous'ewife Subhaddă was keeping awake at mid-night for family affairs, a thought of the following description occurred to her: “ Truly, I enjoy great sexnal pleasures with the householder Bhadda, but I am not able to give birth to a boy or a girl. Therfore, blessed, indeed, are those mothers ( and so forth, down to) and they have, methinks, wellachieved the fruit of their births and lives, whogo breasts flow with milk on account of the presence of their children born of their wombs, greedy of the milk of their breasts, talking sweetly, muttering indistinctly, nestling to the bases of their breasts and arm.pits, and who (i. e. the mothers) also having taken with their tender lotus-like hands put them into their laps--them who often and often produce sweet indistinct sounds. I am, in: deed, unblessed, unmeritorious as I have not got even one of these"; she thought so, and having done so she, with all her longings shattered ( and so forth, down to ), began to brood over.
112. At that time and at that period, a band of certain Jain nuns known as Suvvayā, ( having excellent vows ) who

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90 The Last Five Upũngas ( III. Lect. 4. were well-protected by all the five Samitis viz. well-protected in moving, speaking, accepting alms, putting or taking the pots for alms etc., and in voiding the excretion, urine, cough, bodily dirt, phlegm, and who were protected in all senses by all the three Guptis viz. the protection of mind, specch and body, who were self-restrained female anchorites, who were well-versed in the sacred scriptures, who constituted a large retinue of nuns and who were gradually moving from town to town, came to the city of Vânărasi and having accepted an acceptable residence they stayed there practising selfcontrol and penance.
113. Now, a small group of those Suvvaya nuns, while wandering for alms in high, low and middle-class families in the city of Vã nãrasi, entered the house of the householder Bhadda. Then the housewife Subhaddã saw those nuns coming, and becoming greatly delighted forthwith got up from her seat, and having done so, she went seven or eight steps forward ( out of respect for them ) and bowed down and saluted them, and having made them accept abundant food, drinks, eatables and articles of taste she spoke thus : “ Truly 0 Venerable nuns,

Page #260

.§§ 114-115. 1
Nirayavaliyto.
91
I enjoy great sexual pleasures with the householder Bhadda, but I am not able to give birth either to a son or a daughter. Therefore blessed are those mothers (and so forth, as above down to) I have not got even one. Therefore, O nuns you, who are possessed of great knowledge, very learned, who wander from town to town in many families, and visit (lit. enter) the house of many kings (and so forth, down to) and householders etc. tell me if there is any application of any lore, chant vomiting, purge, enima, herbs, medicine, with which I may be able to give birth either to a son or a dauhgter ?
།སྐ
114. Then those nuns spoke thus to the house' wife Subhadda: "O you beloved of the gods, we are nuns free from the knots of worldly attachment, protected by the carefulness in speaking ( and so forth, down to) protected by the three Guptis. It does not behove us, therefore, even to hear this thing by our ears, what to talk of enunciating or practising it? O you beloved of the gods, we can only tell you the wonderful religion expounded by the omniscient sages.
..
""
115. Then that house'wife Subhaddă, having heard and listened to the religious instruction and becoming greatly pleased and

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92
The Last Five Upangas (III. Lect. 4.
46
delighted, saluted and bowed down to those nuns three times, and having done so she spoke to them thus: "O nuns, I believe in the Doctrine of the Nigganthas, I trust it, I like it, O Jain nuns! It is so, exactly as it is, and true" (and so forth, down to) she accepted the twelve-fold duty of a laywoman. And the nuns blessed her saying: As you please, O you beloved of the gods: don't have any obstruction in practising it. Then that house'wife Subhadda in the presence of those nuns (and so forth), and having done so she saluted and bowed down to those nuns, and then took their leave. Thus that house wife Subhadda became a lay-disciple of the Ascetic Lord Muhðvira ( and so forth, down to ) passed her time happily.
19
""
116. Then at a certain time, when it was mid-night and when that Subhaddã, the lay-disciple of the Ascetic Lord Mahāvîra, was keeping awake for family affairs, a thought of the following description occurred to her: Truly I enjoy great sexual pleasures with the householder Bhadda, but I am not able to give birth either to a son or a daughter. It is good for me, therefore, to take permission of Bhadda to-morrow when the sun will be shining brightly, and to become

Page #262

$117. ]
Nirayávaliyao.
93
a nun in the presence of those Suvvaya nuns and thus to get myself initiated a houseless nun ceasing to be a house'wife possessed of a house." She thought 80, and having done so she went to the householder Bhadda and spoke to him thus with folded hands: " Truly, O you beloved of the gods, I enjoyed with you great sexual pleasures for many a year, but I have not been able to give birth either to a son or a daughter. Therefore, O you beloved of the gods, being permitted by you, I wish to get myself initiated in the presence of those Suvvayã nuns.
117. Then that householder Bhadda spoke thus to his wife Subhadda: “Do not, O you boloved of the gods, get yourself bald-shaved and become initiated, but continue even now to enjoy great sexual pleasures with me and then having fully enjoyed sexual pleasures, may you get yourself initiated in the pregence of those Suvvayã nuns. Then the house' wife Subhaddă did not pay heed or listen to those words of the house-holder Bhada, but she spoke to him thus twice or thrice: “I wish, O you beloved of the gods, to get myself initiated being permitted by you. Then that householder Bhadda, when he was not able to tell or to request her anything more,

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94
The Last Five Upangas ( III. Lect. 4.
even by many explanations, attempts at convincing, convictions and requests, con. sented to the renunciation (leaving the house) of Subhaddã inspite of his desire not to do so.
118. Then that Bhadda got prepared abundant food (4) invited his friends, kins. men etc., and afterwards, at the time of dinner greatly honoured and respected them. And then he got the house'wife Subhadda, who had taken hor bath, who had made amends for her sins and who was decorated with all kinds of ornaments, to ascend a palanquin carried by a thousand men. Then that house'wife Subhaddă, being surrounded by her friends, kinsmen ( and so forth, down to ) acquaintances, and with great pomp and show ( and so forth, down to ) noise, went through the midst of the city of Våņãrasi to the Upăshraya of those Suvvaya nuns and having done so she ordered the palanquin carried by a thousand men to be stopped, and got down from the palanquin.
119. Then the householder Bhadda, ha. ving taken with him his wife Subhaddã, went to those Suvvaya nuns and saluted and bowed down to them, and having done so he spoke to them thus: “ Truly, O you beloved of the goda, the house'wife Subhaddă

Page #264

§§ 118-119.]
Nirayavaliyão.
desired,
is my wife loved (and so forth, down to) no ailments or diseases due to wind, bile, cough, or all the three have overpowered her, but, O you beloved of the gods, she, being aversed to this worldly existence, and afraid of the pain of birth and death+, wishes, after having got herself bald-shaved, to get herself initiated before you, the beloved of the gods. Therefore, O you beloved of the gods, I offer to you this alms of a female disciple. May you, beloved of the gods, therefore, accept this alms of a female disciple. Then the nuns answered: "As you please, O you beloved of the gods, do not have any obstruction. "
95
120. Then that house'wife Subhadda, being thus spoken to by the Suvvaya nuns, and becoming greatly pleased and delighted, herself removed her ornaments, garlands and jewels, and having done so she herself performed the 'Panchamutthiya Loya'-the plucking out of hair in five handfuls-and having done so she went to the Suvvaya nuns and circumambulated them three times from the left to the right + This shows that her aversion to worldly life was not a result of worldly miseries, but it was the result of her knowledge and inner convictions of the transitory and miserable nature of this worldly life.

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96
The Last Five Upangas [ III. Lect. 4.
direction * and having done so she spoke to them thus: “O Reverend nuns the house in the form of the world is on fire,' [ everything else is to be supplied here exactly as in the case of Devananda in the Bhagavati Sätra including initiation (and so forth, down to)] she became a self-restrained nun.
121. Then at a certain time that nun Subhadda, being greatly enamoured of (and 50 forth, down to ) attached to the children of many a person, sought to besmear their bodios with oil, with scented paste, and searched comfortable drinks (or warm water), red lac, die, bracelets, pigment, colours, scented powder, toys, sweets, milk and flowers, and having done so she used to besmear with oil some of the boys or girls or sons or
Text, ãyåhinam payahinam, Sk. ã-dakshina-pradakshinam; the ceremonious oiroumainbulation of a person, for the purpose of showing him reverence, done both at meeting and parting. It consists in walking three times round him, so as to keep ono's right side oonstantly turned towards him. To do this one must start from the right of the person reverenced and come round to his left. It is commonly said to consist in moving from the left to the right. In that case 'thu left' means the loft of the reverencing person, which, of course, corresponds to the right of the person royeroncod.

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§§ 87-88. ]
Nirayavaliyão.
"
daughters or babies and children of many a -person, some she used to besmear with scented powder, thus she bathed some with warm water, she painted the feet of some, applied black pigment in the eyes of some, she applied to some Usua' ornaments (arrowshaped ornaments for children), made Tilākamarks on the foreheads of some, coaxed some, arranged some in rows, drew figures of some, besmeared some with colours, besmeared some with scented powder, gave toys to some, gave sweets to some, made some drink milk, gave flowers to some, placed some on her feet, placed some on her thighs, and thus taking them on her hips, lap, waist, back, bosom, shoulders, and head with both her hands, she rocked them, danced them, and patted them and passed her time happily experiencing the happiness of having a son, a daughter, a grandson and a grand-daughter.
122. Then those Suvvayã nuns spoke thus to that nun Subhadda: "O you beloved of the gods, we are nuns free from the knot of worldly ties and protected by the Five Samitis (and so forth, down to) and selfrestrained female anchorites. Therefore, the nursing of children does not behove us. But
7
97

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93 The Last Five Upangas
[IIL Lect. 4.
you, O beloved of the gods, being greatly enamoured of and attached to the children of many a person, search besmearing them with oil (and so forth, down to) pass your time experiencing the happiness of having a grandson etc. Therefore, O you beloved of the gods, confess this sin ( and so forth, down to) and make expiation for it.
""
123. Now that nun Subhadda did not pay heed to those words of the Suvvaya nuns nor did she care for them and disregarding and neglecting them, she whiled away her time. Then those Suvvaya nuns reprimanded, despised, censured and rebuked the nun Subhadda and often persuaded her to desist from that sin.
124. Then a thought of the following description occurred to that nun Subhadda, who was reprimanded (and so forth, down to) and was often persuaded to desist from that sin by those Suvviya nuns: "As long as I
was in the state of a house wife I was selfdependent (independent); but since I have got myself bald-shaved and have accepted a houseless state, having given up the state of having a house, I have been obliged to become dependent upon others. Formerly, the Suvvayā nuns who are free from worldly ties respec

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§ 125. ]
Niraya valiydão.
ted me and cared for me, but now they disregard me and neglect me. It is good for me, therefore, to go away to-morrow, when the sun will be shining bright, from the Suvvaya nuns, and to go to an Upashraya which would be exclusively my own, and stay there"; she thought so, and having done so, the next day when the sun was shining bright she went away from the Suvvaya nuns and went to an independent Upãshraya and stayed there. Then that nun Subhadda, being no more reprimanded and persuaded by the Suvvaya nuns, and becoming self-willed and enamoured of the children of many a person (and so forth, down to) she searched the besmearing with oil (and So forth, down to) she whiled away her time experiencing the happiness of having a grandson and a grand-daughter etc.
125. Then that nun Subhadda, devoid of knowledge and thus passing her nunhood in ignorance, low and passing her nunhood in such a low manner, of bad conduct and passing her nun-hood in such a bad conduct, attached to the worldly ties and passing her nunhood in snch attachment, self-willed and passing her nunhood in wantonness, practised nunhood for many a year and having done
99

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100 The Last Five Upangas ( III. Lect. 4. so, and having mortified herself by the penance of half-monthly fasts (in which thirty meals are cut off ), and without making confession and expiation for that sin ( of nursing and fondling children), and having met with death at the time of surcease, she was re-born in the Sohamma heaven, in the Vimana Bahuputtiya, in the assembly hall Uvavảya, in the bed for the gods, clad in divine garments and with the dimension of the innumerable part of a finger.
. 126. Now that goddess Bahuputtiyã, as soon as born, became endowed with five kinds of fulness of faculties (and so forth 885, down to ) the full development of the faculties of speech and mind. Truly, in this way, 0. Goyama, that goddess Bahuputtiya experiences that celestial and divine prosperity.
127. Then Goyama asked : “O Venerable. Sir, why is she called the goddess Bahuputtiyā.” Then Mahãvira answered: "O Goyama, the goddess Bahuputtiya, whenever she attends on Sakka, the lord and the king of gods, creates (by means of her divine power), many boys and girls and then goes to: Sakka the lord and king of gods and shows. to Sakka, the lord and king of gods, the celestial divine properity, the celestial divine

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§§ 128-129 ]
Nirayavaliyão.
lustre, and the celestial divine prowess. Therefore, O Goyama, she is thus called the goddess Bahuputtiya." Then Goyama asked: "Venerable Sir, how long has been expounded the duration of life of the goddess Bahuputtiya?" Then Mahăvîra answered : “O Goyama, the duration of her life has been expounded as four Paliovamas. Then Goyama asked: "Venerable Sir, where will the goddess Bahuputtiya go and where will she be re-born after having dropped down from that heaven at the end of her life, at the expiry of her life and at the end of her existence there ? Then Mahavira answered: "O Goyama, she has become re-born as a daughter in a Brahmin family in this very continent of Jambuddiva, in the country of Bharaha, at the foot of the mountain Vinza in the village Vibhela.
31
of
128. Then after the laps of eleven days (and so forth, down to) after the lapse twelve days, the parents of that daughter will give her the name of the following description: "Let Soma be the name this our daughter."
129. Then Soma will complete her infancy, will become learned, matured to enjoy pleasures, will attain to youth, will be excellent and possessed of an exquisite body
""
101
of

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102 The Last Five Upangas
[ III. Lect. 4.
on account of her form, youth and beauty, Then her parents will give the daughter Soma, who will have completed infancy, will have become learned, matured to enjoy pleasures, and will have attained to youth, as a wife to Ratthakuda, his own sister's son, with a suitable dowry agreed upon. She will become his (Ratthakî da's) desired and beloved wife (and so forth, down to) like a box of valuables, will be carefully treated by him like earthen pots for oil ( which are carefully handled ) well-protected like a wooden box for keeping clothes ( which is well-covered), well-looked after and treasured like a box of gems ( which is also well-looked after and kept in sceret treasure ), so that cold (and so forth, down to) and various ailments may not overcome her.
130. Then that female Brahmin Somã, onjoing great sexual pleasures with Ratthakûda and giving birth to twins every year, will, at the end of sixteen years, give birth to thirty-two children in all. Then with some of those many children lying on her back, some asking to suckle, some attempting to stand and walk with the help of a wooden frame, some crawling on the ground, some walking, some stumbling, some seeking her

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§ 130. ]
Nirayavaliyão.
asking
some
breast, some asking for milk, some for toys, some asking for sweets, some asking for cooked rice, some asking for water, some laughing, some becoming angry, some being abused, some crying, some beating, some being struck, some running away, some following her, some crying, weeping or sobbing, speaking aloud, some talking aloud, some getting sleepy, some talking irrelevantly, some easing themselves, some vomitting or some purging and some sleeping, that female Brahmin Somã, becoming greatly besmeared with urine and excretion, dirty on account of soiled clothes (and so forth, down to) rendered excessively dirty and full of excessive bad smell, will not be able to enjoy great sexual pleasures with Ratthakuda 131. Then at a certain time a thought of the following description will occur to that female Brahmin Soma who will keep awake at mid-night for family affairs: Truly, with these many children lying on my back (and so forth as above, down to) some sleeping, some of wicked births, some unfortunate, unlucky, and wretched and some deserving to die or fall down at one stroke, and, therefore, I, becoming greatly besmeared with urine and excretion (and so forth as above, down
46
103

Page #273

104 The Last Five Upũngas [ III. Lec. 4. to) possessed of excessively bad smell, am not able to enjoy with Ratthakûda great sexual pleasures. Therefore, blessed are those mothers and so forth, down to) and they have achieved the real fruit of thoir lives who are sterile, who do not give birth to children, who are the mothers of knees and elbows (fồndling knees and elbows in stead of children), who are possessed of fragrant and excellent smell, and who enjoy great sexual pleasures. I am, howevor, unblessed, unmeritorious, devoid of good deeds because I am not able to enjoy with Ratthakûda great sexual pleasures”.
132. At that time and at that period, the Suvvayã nuns, possessed of carefulness in going (and so forth, down to ) and constituting a large group, gradually moving from place to place, will come to the village Vibhela and will stay there accepting an accoptable residence. Then a small group of those Suyvayã nuns, while wandering for alins in high, low, and middle-class families in the village Vibhela, will enter the house of Ratthakllda. Then that female Brahmin Soma will see those nuns coming towards her, and having done so and greatly delighted, she will soon get up from her seat and having done so

Page #274

$$ 132–133.] Nirayavaliyão.
105 she will go seven or eight steps forward, and will salute and bow down to them and will make them accept abundant food (4) and will speak thus: "Truly, 0 Venerable nuns, I enjoy great sexual pleasures with Ratthakûda (and 80 forth, down to) and every year give birth to twins, and at the end of sixteen years I have given birth to thirty two children in all. Now with some of those many children lying on my back (and so forth $ 131, down to ) some sleeping and some of wicked births, I am not able to enjoy great sexual pleasures. Therefore, O Venerable Ones, I desire to hear some religious instrucion from you.” Then those nuns will expound to the female Brahmin Somå the varied (and so forth, down to ) the religion propounded by the omniscient sages.
183. Then that female Brahmin Somã, having heard the religious instruction from those nuns and becoming greatly delighted in her heart, will salute and bow down to those nuns and will speak thus: “I believe, O nuns, in the Doctrine of the Nigganthas: it is exactly so as you have expounded it. Only I shall now ask the permission of Ratthakada and then, o nuns, I shall get myself baldshaved in the presence of you, the beloved

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106
The Last Five Upångas [III. Lect. 4.
of the gods." Then the nuns will answer : “ As you please, O you beloved of the gods, don't cause any delay (lit. obstruction). Then that female Brahmin Soma will salute and bow down to those nuns and will dismiss them.
134. Then that female Brahmin Somā. will go to Ratthakîda and with folded hands will speak to him thus: "Truly, O you beloved of the gods, I have heard the religious instruction from the noble nuns and that religious instruction is desired and liked by me. Therefore, O you beloved of the gods, being permitted by you, I wish to get myself initiated in the presence of those Suvvayā nuns."
135. Then that Ratthakada will speak thus to that female Brahmin Somi : “Do not, O you beloved of the gods, get yourself baldshaved just now. But continue, O you beloved of the gods, to enjoy great sexual pleasures. with me, and then having fully enjoyed sexual pleasures may you get yourself initiated in the presence of the nuns."
136. Then that female Brahmin Somå, having taken her bath ( and so forth, down to)and having decorated her body and being surrounded by a circle of maid-servants will get out of her house and having done. so, she will go through the midst of the village

Page #276

$$ 136-137. ) Nirayivaliyło.
107 Vibhela, to the Cpăshraya of Suvvayã nuns, and having done so she will salute and bow down to them and will wait upon them. Then those Suvvayā nuns will expound tothe female Brahmin Somã the varied religious instruction propounded by the ompiscient sages constituting the doctrine of 'Bandha'+ -the doctrine which shows how the jivas or souls are bound by Karma. Then that female Brahmin Somã will accept in the presence of those Suvvaya nuns the twelve-fold religious duty of a laywoman. Then she will salute and bow down to the Suvvayã nuns, and having done so she will return into that very direction from which she might have come. Then that female Brahmin Soma will become a devotee of the nuns (and so forth, down to) will pass her time happily. Then at a certain time those Suvvayã nuns will go away from the village Vibhela, and having done so they will wander in the outside regions.
137. Then once upon a time those Suvvayit nuns, while wandering from town to town in successive order will come to the village Vibhela. Then that female Brahmin Somã, who will get the intelligence about this, will become delighted, will take her bath and will go out to
+For a fuller and detailed explanation on this term vide my notes on my edition of Sirisirivālkahã Part I. p.86.

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108 The Last Five Upangas [III. Lect. 4. see them as before, and having done so she will salute and bow down to them; and having heard the religious instruction she will say as before: “I shall take permission of Ratthakada and then get myself initiated.” And the nuns will reply as before : " As you please." Then that female Brahmin Soma will salute and bow down to the Suvvayı nuns and will go away from them, and will go to her own house to Ratthakîda and will ask with folded hands as before § 134. Then Ratthakuda will answer: 'As you please, O you beloved of the gods; do not make any delay." Then Ratthakada will get prepared abundant food ( and so forth as in the case of Subhaddă, down to) she will become a nun careful in going and 80 forth, down to ) a self-restrained female anchorite.
138. Then that nun Soma will study : under the Suvvayá nuns the eleven Angas such as the Samãiya+ and others, and having done so and observing two days' fasts, three days' fasts, four days' fasts, five days' fasts and so on, she will observe nunhood for many a year. Then having mortified herself by monthly fasts (in which sixty meals are cut off ) and having confessed and expi
+ See footnote on p. 52.

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§ 139.]
Nirayã valiyão.
109
ated for her sins and entering into contemplation and then having died at the time of surcease, she will be re-born as a god Soma who will be the resident of the same place as Sakka, the lord and king of gods. There, the duration of life of certain gods is expounded to be two Sagarovamas.* There the duration of the life of god Soma is also said to be two Sãgarovamas.”
139. Then Goyama asked: “ Venerable Sir, where will the god Soma go and where will he be re-born after having dropped from that heaven at the expiry of his life there ?" Then Mahảira answered: “O Goyama, he will put an end to his worldly existence in the Mahavideha country.
( The usual conclusion is to be inserted here.)
End of the Fourth Lecture of the Third Section. of the Last Five Upãngas togather called
Nirayávaliyão.
See foot-note on p. 12

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110
The Last Five Upingas (III. Lect. 5.
Fifth Lecture. The story of Puņņabhadda.
( The Introduction, to the fifth lecture, in the usual terms, is to be inserted here, )
140. Truly, Jambû, at that time and at that period, there was a city named-Răyagiha, a temple named Gunasilaa, and a king named Seniya. The Lord arrived there on a religious visit. The assembly went out to hear him.
141. At that time and at that period there was a god Punnabhadda, in the heaven Soharnma, in the Vimana Punnbhadda in the assembly Suhammı, on the throne Punnabhadda, surrounded by the four hundred residents of the same place (and so forth) as in the case of Suriyłbha, down to) having exhi. bited the dance of thirty two kinds he went into that very direction from which he came. Then the Kudãgã rasăli and the asking of the previous birth by Goyama etc. are to be described. Then Mahăvira answered: “ Truly, in this way, O Goyama !".
142. At that time and at that period, there was a city named Manivaiyil in the country of Bhãraha in this very continent of Jam. buddiva, which was prosperous well-protected and happy. Chanda, a temple named Tarāiņa.

Page #280

$ 143] Nirayávaliyão
111 In that city of Manivaiyã there lived a householder named Puņnabhadda who was rich and so forth. At that time and at that period certain elderly monks,who were posse88ed of the Jatismarana knowledge (a knowledge which enables one to know one's previous birth ) (and so forth, down to), who were free from the danger of life and death, who were very learned, who constituted a large group, and who were wandering from town to town, gradually came there on a religious visit. The assembly went out to hear them. Then that householder Puņnabhadda getting intelligence about this thing ( and so forth as in the case of Gangadatta in the Pannatti Satra, down to ) went into that very direction from which he came. Then his renunciation ( and so forth, down to) he became a self-restrained anchorite.
143, Theu that houseless monk Punnabhadda studied under the elderly monks the eleven Angas such as the Sãmãiyax and others, and having done so he observed many two days' fasts, three days' fasts ( and so forth, down to ) he practised asceticism for a long time; and having done so he observed monthly fasts in which sixty meals are cut off
+ See foot-note on p. 52

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112
The Last Five Upãngas [III. Lect. 5.
and having made confession and expiation for his sins, having entered into meditation and having met with death at the time of surcease, he was re-born as a god in the Sohamma heaven, in the Vimana Punnabhadda in the assembly hall Uvaväya and in a celestial bed ( and so forth, down to ) became possessed of the Manaha-paryāya knowledge (a knowledge by means of which the thoughts of the minds of other persons are known).
144. In this way, O Goyama, that is the divine prosperity of the god Puņnabhadda. Then Goyama asked: “ Venerable Sir, what has been expounded as the duration of life of the god Punnabhadda ?" Then Mahavira answered: "O Goyama, the duration of his life has been expounded as two Sãgarovamas." Then Goyama asked: " Venerable sir, where will that god Punnabhadda go and where will he be re-born after the expiry of his life in that heaven ?" Then Muhavira answered: "O Goyama, he will be liberated in the Mahavideha country and will put an end to his worldly existence." -
The usual Conclusion is to be inserted here.) End of the Fifth Lecture of the Third Section of the Last five Upångas together called
Nirayāyaliyão.

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113
$8 145-146 ] Nirayávaliyło
Sixth Lecture. Tht Story of Manibhadda.
The Introdiction, to the sixth lecture in the usual terms, is to be introduced here.)
145. Truly, O Jambi, at that time and at that period, there was a city named Rãya. giha, a temple named Gunasilaa and a king named Seniya. The Lord arrived there.
146. At that time and at that period : (here the arrival of the god Mãņibbadda, in the assembly Suhammă on the throne Mânibhadda, together with one thousand residents of the fame place, is to be described exactly as in the case of Puņņabhadda. Then the exhibition of the dance and the asking of the previous birth by Goyama. Then the reply of Mahavira viz: There was a city named Manivaai, a householder named Mãnibhadda, his initiation at the hands of certain elderly monks, he studied the eleven Angas, observed asceticism for a long time, the observince of monthly fasts in which sixty meals are cut off. His re-birth in the Mínibhadda Vimãna. Two Sagarovamas as the

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114 The Last Five Upångas [III. Lect. 6. duration of his life (and so forth, down to ) he will be liberated in the country of Mahavideha.
(The usual Conclusion, is to be introduced here.)
End of the Sixth Lecture of the Third Section of the Last Five Upångas together called
Niraya yaliyão.

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115
§ 147.) Nirayavaliyao.
118 Lectures Seven to Ton. The Stories of the Remaining Seven.
147. In this way the stories of (7) Datta (8) Siva (9) Bala (10) and Anadhiya are all to be reproduced exactly as the story of the god Punnabhadda. Two Sagarovamast are to be taken as the duration of their lives. The Vimănas are to have the names similar to those of the gods. In the previous birth Datta was in the city of Chandana, Siva in Mahila, Bala in Hatthiņā pura and Anádhiya in Kikandi. The temples are to be understood as in the Sangrhanî Sûtra.
End of the Third Section of the Last Five
Upãngas together called
Nirayávaliyão.
*
See foot-note on p. 12.

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www.kobatith.org
Acharya Shri Kailassagarsuri
116 The Last Five Upångas [IV. Lect. 1.
Fourth Section
called Pupphachứliyao
or The female disciples of pupphachula Nuns.
(or an appendix to Pupphiya )
First Lecture. The Story of Siri,
(The Introduction, to the Fourth Section in the usual terms, is to be introduced here. )
148. Suhamma said: “There are ten lectures expounded in the fourth section. They are as follows :
Siri-Hiri-Dhii-Kitti, Buddhi-Lachhi should also be known; Iladevi, Surădevi, Rasadevi, Gandhadevi also should be known.
Then Jambî asked : “ If, O Reverend Sir, the Ascetic Lord Mahã vîra (and so forth, down to ) who has obtained emancipation has expounded ten lectures of Pupphachâlia. the Fourth Section of the Last Five Upangas. together called Nirayávaliyło, what then has been expounded as the purport of the first. lecture ? (The Introduction, to the first lecture in-the usual terms, is to be supplied here). **

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$$ 149-150. ]
Nirayavaliyao.
111
149. At that time and at that period there was a city named Rayagiha, a temple named Guñasilaa, a king named Seniya. The Lord arrived there. The assembly went out to hear him. At that time and at that period Siridevi, in the Sohamma heaven, in the Vimãna Sirivadinsaa, in the assembly Suhamma, on the throne Siri, came there with four hundred residents of the same place, with four elderly persons and with all her retinue, exactly as in the case of Bahuputtiyã ( and so forth, down to ) vanished after having exhibited the dance. The only difference is that there were no children created by divine power. Then the asking of her (Siri's ) previous birth by Goyama. Then Mahavira answered: "Truly in this way O Goyama."
150. At that time and at that period there was a city named Rãyagiha, a temple named Gunasilaa and a king named Jiyasattû. In that city of Rãyagiha there lived a rich householder Sudangana by name. That house: holder Sudansana had a delicate wife, Pigă by name. They had a daughter named Bhûyı who grew old and appeared like an old maid, who became worn out and appeared like a worn out maid, whose breasts were fallen and loose and who was avoided by suitors.

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118 The Last Five Upangas [IV. Lect. 1.
151. At that time and at that period Lord Pärshva, who is greatly renowned in the world (and so forth, down to ) resembling the nine gems (the description is to be supplied here). The Samosarana The assembly went out to hear him. · *152. Then that girl Bhûya, getting intelligence about this and becoming greatly delighted, went to her parents and having done so she spoke to them thus: “Truly, O parents, Lord Parshva, who is greatly renowned in the world, while wandering from town to town in due order, and surrounded by a multitude of his disciples, has come here. Therefore, O parents, being permitted by you, I wish to go to bow down to the feet of Lord Parshwa, so greatly renowned in the world.” The parents answered : “As you please, O you beloved of the gods; do not have any obstruction.
153. Then that girl Bhûyî having taken her bath (and so forth, down to ) having decorated her body, got out of her house being surrounded by a circle of female friends, and went outside into the waiting-chamber, and then she ascended an excellent chariot meant for religious journeys. Then that girl Bhùya, surrounded by her retinue, went, right

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$$ 153-154 ] Niraya yaliyão.
119 through the midst of the city of Rāyagiha, to the temple Gunasilaa; and having gone there she saw there the Four Atis’ayas or Excellencies of a Tirthankar (see § 12)* and having done so, she got out of the chariot meant for religious journeys, and surrounded by the circle of the maid-servants she went to Lord Pars'wa who is greatly renowned in the world and having circumambulated him three times, waited upon him.
154. Then that Lord Pãrswa, who is greatly renowned in the world, delivered to that girl Bhîya and to a great assembly the religous instruction. Having heard and listened to it she was greatly delighted, and saluted and bowed down to him, and having done so, she spoke to him thus: “I believe, Venerable Sir, in the Doctrine of the Nigganthas (and so forth, down to) I have stood for that, it is exactly as you propound (and so forth, down to ) I shall take the permission of my parents and then get myself initiated. Then Lord Pars'wa replied : “ As you please, O you beloved of the gods!”
L. +For a detailed knowledge of theso Atis’ayas refer to my notes on the same term in may edition of Sirisirivălakabã Part. I. P. 4

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120 The Last Five Upangas [IV. Lect. 1.
155. Then that girl Bhîya ascended that very chariot meant for religious journeys and returned to the city of Riyagiha, and went to her own house, and having got down from the chariot she went to her parents, and having folded her hands she asked their permission exactly as in the case of Jamãlî in the Bhagavati Sîtra. Then Sudansaņa replied: “As you please, O you beloved of the gods! "
156. Then that householder Sudansaņa prepared abundant food (4) and invited his friends and kinsmen etc., and at the time of taking betel-leaves after dinner he, having made himself pure, consented to the renunciation of his daughter and called his familymen and spoke to them thus:“O you beloved of the gods soon prepare a palanquin carried by a thousand men for my daughter Bhûya (and so forth, down to ) report to me about the execution of my order. Then they did so and reported to him accordingly.
167. Then that householder Sudansana got his daughter Bhûya to ascend the palanquin carried by a thousand men after she had taken her bath and decorated her body. Then surrounded by her friends and kinsmen and so forth, down to ) noise, she went right

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§ 158-159.]
Nirayavaliyão.
through the midst of the city of Rayagiha to the temple Gunasilaa and saw there the Atis'ayas or the Rare Excellencies of a Tirthankara such as the divine Umbrella set with jewels etc., and caused the palanquin to be stopped and asked his daughter Bhûya to get down from the palanquin.
158. Then the parents took their daughter Bhûya in their front and went to Lord Pars'wa who is greatly renowned in the world, and having done so they saluted and bowed down to him three times and spoke thus: "Truly, O you beloved of the gods, Bhûya is our only dear daughter. She, O you beloved of the gods, has become aversed to worldly life (and so forth, down to) and wants to get herself bald-shaved in your presence and thus get herself initiated. Therefore, O you beloved of the gods, I offer to you this alms in the form of a female disciple. May you, O beloved of the gods, accept this alms of a female disciple. Then Lord Pars'wa "" answered: 'As you please, O you beloved of the gods!
159. Then that girl Bhuya, being thus spoken to by Lord Parswa and becoming greatly delighted, kept her face turned towards the north-easternly direction and put off
33
121

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122
The Last Five Upângas [IV. Lect. 1..
her ornaments and garlands herself as in thecase of Devãnandã in the presence of Pupphachûla nuns (and so forth, down to) became a self-restrained nun.
160. Then at a certain time that nun. Bhûya became a 'Sarirapãosiya' woman (a woman who thinks that every part of the body is impure, and does not accept even a seat without sprinkling water over it which is prohibitied for monks and nuns in Jainism), and often and often washed her hands, feet, head, mouth, breasts, arm-pits and secret parts of the body, and wherever she spread her bed or seat for study she first of all sprinkled that place with water and then she occupied a place or spread a bed or a seat there. . 161. Then the Pupphachâlã nuns spoke to. the nun Bhîyå thus: “O you beloved of the gods, we are nuns free from the knot of worldly attachment protected in going (and so forth, down to ) self-restrained female anchorites. It does not behove us, therefore, to be · Sarirapãosiya.' But, O you beloved of the gods, you are a 'Sarirapãosiya' and every now and then wash your hands (and so forth as above, down to) spread your seat for study

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$ 162.] Nirayiyalipio.
123 after the sprinkling of water. Therefore, O you beloved of the gods, make confession for this sin.” ( The rest is to be described here exactly as in the case of Subhaddă, down to ) she passed her time in an idependent Upåshraya. Then that nun Bhûya, becoming self-willed, and being not reprimanded and becoming wanton, used to wash every now and then her hands ( and so forth, down to) spread her seat.
162. Then that nun Bhûya, having observed nunhood for many a year observing two days' fasts, three days' fasts and so on; and without making confession or expiation for that sin and having met with death at the time of surcease, was born as the goddess Siri in the Sohamma heaven, in the Vimãņa Sirivadinsaa, in the assembly Uvayłya, in a divine bed (and so forth, down to ) with the dimensions of a goddess, being endowed with five kinds of fulness of faculties.+ Truly, in this way, O Goyama, the goddess Siri has acquired this divine prosperity. The duration of her life there is expounded to be as one Paliovama. Then Goyama asked: “ Venerable Sir, where will the goddess Siri go after the
+See § 85.

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124 The Last Five Upangas [Iv. Lect. 1. expiry of her life there?” Then Mahã vîra answered : “ She will be liberated from the country of Mahăvideha.
(The usual Conclusion is to be inserted here).
End of the First Lecture of the Fourth Section of the Last Five Upãngas together called
Nirayāyaliyão.

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125
ş 163. ] Nirayávaliyão.
Lectures second to Ten. The Stories of the Remaining Nine.
163. In this way the stories of the remaining nine are to be recited. The Vimanas are of similar names. The previous births. in the Sohamma heaven. The names of the cities, temples, and wives and their own names exactly as in the Sangahani Satra. All renounced the world in the presence of Lord Pãrs'wa. They were the disciples of the Pupphachûla nuns, all had become 'Sarirapãosiyã'. And all of them to be liberated in the country of Mahấvideha after dropping down from heaven.
End of the Fourth Section of the Last Five
Upãngas together called
Nirayávaliyão.

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120 The Last Five Upångas [ V. Lec. 1:
The Fifth Section
called Vanhidasao
or The (ten !) Chapters on the Vrsnis.
First Leoture. The Story of Nisadha.
164. [The Introduction to the Fifth Section, in the usual terms, is to be introduced here, down to there have been propounded twelvo chapters of the fifth section]. They are as follows:
(1) Nisadha (2) Młaņi (3) Vaha, (4) Vahe, (5) Pagayã, (6) Jutti, (7) Dasaraba,(8) Dadharaha, (9) Mahădhaņu, (10) Sattadhanu, (11) Dasadhanu and (12) Sayadhanu. Then Jambû asked:-"If, Venerable Sir, the Ascetic Lord Mahăvîra has expouuded twelve lectures of the Fifth Section, what then is the purport of the first lecture? Then Suhamma answered: "Truly, in this way, Jambû!"
165. At that time and at that period, there was a city named Bãravai ( modern Dwórka) having the circumference of twelve yojanas (and so forth, down to ) like the

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§ § 166-167) Nirayávaliyão
124 Paradise incarnate, pleasant to look at, worthy of being seen, beautiful and excellent.
166. Now, in the forth-easternly direction outside that city of Barávaî there was a mountain named Revaa (modern Girnar ) which was lofty; whose pinnacles reached, as it were, the surface of the heaven; which was pleasant on account of being covered over with different kinds of trees, groves, thickets, creepers and plants; which was full of the groups of swans, deer, peacocks, Koncha birds, Sårasa birds, crows, Mayanagãla birds and cuckoos; which was full of plenty of banks, slopes, holes, prosprous sprouts, and peaks; which was crowded with bands. of damsels, groups of gods and couples of demi-gods; which was always festive; and which was delightful, pleasant, of a happy sight, beautiful and excellent even to the Dasāra Kshatriyas who are excellent heroic persons strongest in the three worlds.
167. Not very far, nor very distant from that mountain Revaa there was a park named Nandanavana which yielded fruits of all the seasons ( and so forth, down to ) pleasant to look at.
168. In that park Nandanavana there was an abode of the Yaksha Surappiya which

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128
The Last Five Upangas
[ V. Lect. 1.
was very ancient (and so forth, down to ) many persons used to come there and worship the abode of Surappiya.
169. That abode of Surappiya was surrounded by a big forest on all its sides exactly as Punnabhadda (and so forth, down to) a slabe of stone.
170. In that city of Baravai there ruled king Kanha who was a 'Vasudeva.' He enjoyed the lordship of ten Dasara kings Samuddavijaya and others, five great warriors Baladeva. and others, sixteen thousand kings Uggasena and others, three and a half crores of princes. Pajjunna and others, sixty thousand undaunted wariors Samba and others, twenty one thousand brave soldiers Virasena and others, sixteen thousand queens Ruppini and others, thousands of harlots Aṇangasena and others and of many other kings, princes (and so forth, down to) merchants and others of the southern half of the country of Bharaha having the ocean of the mountain Veyaddha as its boundary.
1
171. In that city of Baravai there a king named Baladeva who was as powerful as the mountain Mahayã and so forth, down to) and who protected his kingdom well. That king Baladeva had a queen named
was

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§§ 172-173. ]
Nirayavaliyão.
129
Reval who was tender and so forth. Now, once upon a time she saw a lion in her dream while sleeping in her bed-chamber and so forth. (Here the telling of the dream to Baladeva is to be described and then the birth of a son Nisadha). The arts exactly as in the case of Mahabala, the gifts in fifty, the acceptance of the hands of fifty princesses in marriage by Nisadha ( and so forth, down to) Nisaḍha passed his time happily with them in a lofty palace.
172. At that time and at that period, Lord Aritthanemi* the founder of the Jain Order whose height was ten bows (i. e. 40 hands) (his description is to be supplied here, down to) the Samosarana and the assembly
went out to hear him.
the Jains.
173. Then that Vasudeva Kanha getting inlelligence about this thing and becoming greatly delighted and pleased called his family-men and spoke to them thus: "O you beloved of the gods, immediately beat the public drum in the assembly Suhamma”, Then those family-men having responded to his words went near the public drum in the Aritthanomi, is the twenty second Tirthankara of

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130
The Last Five Upingas [V. Lect. i.
assembly Suhammã and having done so they beat it producing a roaring sound.
174. Then when that public drum was beaten with a roaring sound the Dasaris Semmudda vijaya and others, the queens also are to be mentioned, and so forth as above, down to thousands of harlots Anangasenă and others and many other kings (and so forth, down to ) merchants took their baths and so forth, down to having made expiation, having decorated their bodies with all kinds of ornaments and some having according to their ranks seated themselves on horses (and so forth, down to ) surrounded by a circle of men, went to Visudeva Kanha and having done so they with folded hands congratulated him with the words : " Victory to you, victory to you”.
175. Then that Văsudeva Kanha spoke thus to his family-
men: “O you beloved of the gods, immediately make ready an elephant fit for coronation and excellent horses, elephants and chariots (and so forth, down to) they executed the order and reported to him accordingly. Then that Våsudeva Kanha took his bath in the bath-room ( and so forth, down to ) mounted the elephant, and being

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§ 176.]
131
surrounded by Eight Auspicious Things* as in the case of Kunniya, with excellent white chawries being waved before him, and surrounded by ten Dasaras Samuddavijaya and others (and so forth, down to) merchants and others, and with all pomp and show and producing a great noise, he went right through the midst of the city of Baravaî (everything else is to be described here exactly as in the case of Kûniya, down to) waited upon lord Aritthanemi.
Nirayvaliyão.
176. Then that prince Nisadha (the son of king Baladeva ) heard this great noise of the people from that lofty palace (everything else is to be described here exactly as in the case of Kuniya, down to) he having heard and listened to the religious doctrine spoke thus: Venerable Sir, I believe in the Doctrine of the Nigganthas." Everything else is to be described here exactly as in the case of Chitta, down to) he accepted the twelve-fold
66
* अट्ठट्ठ मङ्गलगा-the Eight Aupicious Things : They are mentioned in the Aupapatika Sûtra (sûtra 9, Poona Edition of Prof. N. G. Suru) thus: (१) सोत्थिय, (२) सिरिवच्छ, (३) नंदियावत्त, (४) वध्धमाणग, (५) भद्दासण, (६) कलस, (७) मच्छ and (८) दप्पण It is further said that all these are made up of gemsसव्वरयणा मया ".
44

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132 The Last Five Upangas [ V. Loct. 1. duty of a layman, and having done so he returned.
177. At that time and at that period, the disciple of Lord Aritthanemi and a houseless monk, Varadatta by name, who was noble (and so forth, down to) was staying there. Now that houseless monk Varadatta saw Nisadha and having done 80 and with faith and so forth, down to) waiting upon, he asked thus to Aritthanemi: “ Venerable Sir, prince Nisadha is, indeed, lovable, of a beautiful form, handsome, and of a handsome form, in the same way dear, delighting the heart, attractive, of an attractive form, gentle and of a gentle form, of a beautiful sight and of a good form. How, Venerable Sir, has Nisadha obtained and acquired this human prosperity ? ( Asking of the previous birth is to be described here exactly as in the case of Suriyabha). Then Aritthanemi answered : “ Truly in this way, Varadatta !"
178. At that time and at that period in this very continent of Jambuddiva and in the country of Bharaha there was a city named Rohidaa which was prosperous, wellprotected and happy. A park named Mehavanna, the abode of the Yaksha Manidatta. In

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$$ 179-180. ]
Nirayavaliyao.
133
that city of Rohidaa there was a king named Mahabbala who had a queen named Paumăvai. Once upon a time she saw a lion in a dream in her bed-chamber ( the birth etc. is to be described here as in the case of Mahảbala only with this difference that the name of the prince was Virangaa, the giving of gifts by thirty two, the accepting of the hands of thirty two princesses in marriage ( and so forth, down to) amused with music, possessed of the prosperity of all the six seasons viz. the rainy season, tho advanced rainy season, the autumn, winter, summer and the spring; and loved by all.
179. At that time and at that period, an Achărya ( patriarcb) named Siddhattha, who was possessed of the knowledge of previous birth (he is to be described here exactly as Kesi, down to), who was very learned and followed by a large group of monks, came to the city of Rohidaa, to the park Mehavanna and to the abode of the yaksha Manidatta and accepted an acceptable residence. The assembly went out to hear him.
180. Then that prince Viranga, hearing the great noise of the people from that lofty palace he is to be described here exactly as

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134
The Last Five Upangas [V. Lect. 1. Jamali, down to) he went out to hear him. And having heard the religious instruction he said: "O you beloved of the gods, I shall take the permission of my parents (here he is to be described renunciating the world and becoming a houseless monk and So forth, down to) a self-restrained monk exactly
as Jamali.
181. Then that houseless monk Viranga studied under the patriarch Siddhattha the eleven Angas such as Samaiya and others and having done so he observed two day's fasts and so forth, down to ), and having observed asceticism for full forty five years, and having mortified himself by two monthly fasts in which one hundred and twenty meals are cut off, and having made confession and expiation for his sins, entering into meditation and meeting with death at the time of surcease, he was re-born as a god in the Bambhaloa heaven, in the Manorama Vimana. There the duration of the lives of certain gods is exponnded to be ten Sãgarovamas. There the duration of the life of the god Viranga is also expounded to be ten Sagarovamas.
לי
182. Now that god Viranga, having dropped down from at the expiry
that
heaven

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$S 183-184. ]
Nirayávaliyão.
135
of his life there, was born here in this very city of Bãravaî as a son of Baladeva in the womb of his queen Revai. Then that queen Revai saw a lion in her dream while sleeping in a suitable bed-chamber (and so forth, down to) Nisadha enjoyed in that lofty mansion. Truly, in this way, Varadatta, the prince Nigadha has obtained this noble human prosperity.
183. Then Varadatta asked : “ Venerable Sir, will he be able to get himself initiated in your presence ?" Then Aritthanemian. swered: “Yes, he will be able to do so."
In the meanwhile, the houseless monk Varadatta passed his time in the welfare of his soul. Then at a certain time Lord Ari. tthanemi went outside the city of Baravai. And the prince became the follower of the Samaņa-a layman-possessed of the knowledge of living things and non-living things.
184. Then once upon a time that prince Nisadha went to the Posaha-sálã and passed his time on a bed of Darbha grass. Then the following thought occurred to the prince Nisadha who was keeping a religious vigil: “ Blessed, indeed are those villages and towns (and so forth, down to ) habitations where moves Lord Aritthanemi, Ble, ssed, indeed, are those kings (and so forth,

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136 The Last Five Upãngas [ V. Lect. 1. down to ) merchants and others who bow down, salute and wait upon Lord Aritthanemi. If he comes here to the Nandanavana gradually moving from town to town. I shall also bow down to him (and so forth, down to) and wait upon him.”
185. Then Lord Arit.thanemi, knowing this thought of prince Nisadha, visited Nandanavana with eight thousand monks with him. The assembly went out to hear him. Then prince Nisadha, getting intelligence about this and becoming greatly delighted and pleased, went out to hear him having taken his seat in a chariot with four bells and carried by horses (he is to be described here exactly as Jamâlî, down to) having taken the permission of his parents. he got himself initiated, and became a houseless monk (and so forth, down to) a. self-restrained anchorite.
186. Then that houseless monk Nisadha studied under the worthy elderly monks of Lord Aritthanemi the eleven Angas such as Samãiya and others, and observing two days' fasts, three days' fasts and various other kinds of penances, and having observed asceticism for full nine months, having observed 21 days' fasts in which forty

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$ $ 187–188.] Nirayāyaliyão.
137 two meals are cut off, and having made confession and expiation for his sins, and having meditated, he gradually met with death.
187. Then that houseless monk Varadatta, knowing that the houseless monk Nisadha had expired, went to Lord Aritthanemi and spoke to him thus: “ Truly, Nisadha, your disciple, the houseless monk was straightforward by nature and courteous. Venerable Sir, where is that houseless monk Nisadha gone and where is he re-born after having met with death at the time of surcease here ?"
188. Then Lord Aritthanemi spoke thus to the houseless monk Varadatta: " Truly, Varadatta, my disciple the houseless monk, Nisadha by name, who was straightforward by nature and courteous, has, having studied from my worthy elderly monks the eleven Angas such as Samiiya and others, having observed asceticism for full nine years, having observed 21 days' fasts in which forty two meals are cut off, having made confession and expiation for his sins, having entered into meditation and having met with death at the time of surcease, been re-born as a god in the Savva

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138 The Last Five Upångas [V. Lect. 1. tthasiddha Vimana þigh above the moon, sun, planets, orbits, stars and the hundred habitations in the Gayijja Vimana of the eighty three lords of the Sohamma heaven. There the duration of life of the gods is expounded to be thirty three Sagarovamas.
189. Then Vardatta asked: “Venerable Sir, where will that god Nisadha go and where will he be re-born after the expiry of his life there, after the expiry of his existence there, after the end of his duration there ? Then Aritt. hanemi answered: " Varadatta, he will be re-born as a son in the royal family Visuddha-pii-vansa in the city of Unna in the country of Bhāraha, in this very continent of Jambuddiva. Then having completed his boyhood, being equipped with courtesy, attaining youth and having got pure enlightenment from worthy elderly monks, he will get himself initiated as a houseless monk ceasing to be a householder. He will become a monk protected in going (and so forth, down to) a self-restrained anchorite. There he will observe many one day's, two days', three days', four days', five days' fasts and half-monthly and monthly fasts and various other penances and will obigerve asceticism for many a year, and having done so he will mortify himself

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$ 149. ] Nirayávaliyão.
189 by monthly fasts in which sixty meals are cut off. Then he will realise and propitiate that object (emancipation) for the sake of which men practise (lit. suffer) the hard mode of life peculiar to Jain monks such as nackedness, getting bald-shaved, never taking a bath (and so forth, down to) not cleansing the teeth, not keeping an umbrella, going without shoes, keeping a wooden board for bed, keeping a wooden bed, getting hair plucked out with hand, celibacy, going to the houses of strangers. for begging alms, keeping equal feeling whether getting good alms or getting no alms, and the troubles created by the varied high and low wicked people of the village, and having done so he will breathe his last and will be emancipated, will be finally enlightened, (and so forth, down to). will put an end to all the miseries.
( The usual conclusion is to be inserted here.)
End of the First Lecture of the Fifth Section of the Last Five Upãngas togather called
Niraya valiyão.

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140
The Last Five Upūngas [V. Lec. 2–12.
Lectures Second to Twelve.
190. The remaining eleven lectures are also to be recited in the same manner according as in the Sangahani Satra without any enlargement or abridgement.
End of the Fifth Section of the Last Five Upangas together called
Nirayā yaliyão.
The volume of Nirayavaliyao is over. The Last Five Upāngas are, therefore, over. The Last Five Upångas 'Nirayá valiyao' together copstitute only one volume which is livided into five sections. The five sections could be instructed in five days. In the first four sections there are ten lectures in each, but in the fifth section there are twelve lectures
END OF NIRAYAVALIYÃO.

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श्रीचन्द्रमूरिविरचिता ॥ श्रीनिरयावलिकासूत्रवृत्तिः ॥

Page #311

Page #312

<
ॐ नमः श्रीशान्तिनाथदेवाय । पार्श्वनाथं नमस्कृत्य प्रायोऽन्यग्रन्थवीक्षिता । निरयावलिश्रुतस्कंधे व्याख्या काचित्प्रकाश्यते ॥
णं '
,
[ पृ० ३ ] तत्र निरयावलिकाख्योपाङ्गग्रन्थस्यार्थतो महावीरनिर्गतवचनमभिधित्सुराचार्यः सुधर्मस्वामी सूत्रकारः ते णं काले णं' इत्यादिग्रन्थं तावदाह - अत्र वाक्यालङ्करार्थः । तस्मिन् कालेऽवसर्पिण्याश्चतुर्थभागलक्षणे तस्मिन् समये - तद्विशेषरूपे यस्मिन् तन्नगरं राजगृहाख्यं राजा च श्रेणिकाख्य: सुधर्म ( श्रीवर्धमान )स्वामी च होत्थ' त्ति अभवत् - आसीदित्यर्थः । अवसर्पिणीत्वात्कालस्य वर्णक ग्रन्थवर्णित विभूतियुक्तमिदानीं नास्ति। ' रिद्धत्थिमियसमिद्धं भवनादिभिर्वृद्धिमुपगतं भयवर्जितत्वेन स्थिरं, समृद्धं - धनधान्यादियुक्तं, ततः पदत्रयस्य कर्मधारयः । “पमुइयजणजोणवयं " प्रमुदिताः प्रमोदकारणवस्तूनां सद्भावात् जना नगरवास्तव्यलोकाः जानपदाश्च - जनपदभवास्तत्रायाताः सन्तो यस्मिन् तत्तु प्रमुदितजनजानपदम् । उत्ताणनयणपेच्छणिज्जं सौभाग्यातिशयात् उत्तानैः अनिमिषैः नयनैः लोचनैः प्रेक्षणीयं यत्तत्तथा । " पासाइयं” चित्तप्रसत्तिकारि । " दरिसणिज्जं " यत् पश्यच्चक्षुः श्रमं अभिरूपं न गच्छति । मनोज्ञरूपम् पडिरूवं द्रष्टारं द्रष्टारं प्रतिरूपं यस्य तत्तथेति । तस्मिन् " उत्तरपुरिच्छिमे दिसीभाए गुणसिलए नामं चेइए होत्था” चैत्यं व्यन्तरायतनम् | 'वण्णओ' त्ति चैत्यवर्णको वाच्यः- “ चिराईए पुव्वपुरिसपन्नत्ते " चिरः- चिरकालः आदिः - निवेशो यस्य तत् चिरादिकम् अत एव पूर्वपुरुषैः अतीतूनरैः प्रज्ञप्तम् - उपादेयतया प्रकाशितं पूर्वपुरुषप्तम् । सछत्ते सज्झर सघंटे सपडागे कयवेयद्दीप कृतवितदिकं - रचि
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तवेदिकं "लाउल्लोइयमहिए" लाइयं-यद्भूमे छगणादिना उपलेपनम् , उल्लोइयं-कुडयमालानां सेटिकादिभिः समृष्टीकरणं, ततस्ताभ्यां महितमिव महितं पूजितं यत्तत्तथेति । तत्र च गुणशिलकचैत्ये अशोकवरपादपः-समस्ति । "तस्स णं हेट्ठा खंधासन्ने, एत्थ ण महं एगे पुढविसिलापट्टए पन्नत्ते, विक्खभायामसुप्पमाणे आईणगरुयबूरनवणीयतूलफासे" आजिनकं-चर्ममयं वस्त्रं,-रूतं-प्रतीतं, बूरो-वनस्पतिविशेषः, नवनीतं-म्रक्षणं, तृलम्-अर्कतूलं, तद्वत् स्पो यस्य स तथा कोऽर्थः ? कोमलस्पर्शयुक्तः । 'पासाईए जाव पडिरूवेत्ति । ते णं काले णं ' इत्यादि, ‘जाइसंपन्ने' उत्तममातृकपक्षयुक्त इति बोद्धव्यम्; अन्यथा मातृकपक्षसंपन्नत्वंपुरुषमात्रस्यापि स्यात् इति नास्योत्कर्षः कश्चिदुक्तो भवेत् , उत्कर्षाभिधानार्थ चास्य विशेषणललामोपादानं चिकीर्षितमिति । एवं 'कुलसंपन्ने," नवरं कुलं-पैतृकः पक्षः । 'बलसंपन्ने" बलं-संहननविशेषसमुत्थः प्राणः । 'जहा केसि' त्ति केसि( शि वर्णको वाच्यः; स य “विणयसंपन्ने"लाघवं द्रव्यतोऽल्पोपधित्वं भावतो गौरवत्रयत्यागः एभिः संपन्नो यः स तथा । " ओयंसी" आजो-मानसोऽवष्टम्भः तद्वान् ओजस्वी, तेजः-शरीरप्रभो तद्वान् तेजस्वी, वयो-वचनं सौभाग्याद्युपेतं यस्यास्तीति वचस्वी, “जयंसी ' यशस्वीख्यातिमान् , इह विशेषण चतुष्ठयेऽपिअनुस्वारः प्राकृतत्वात् । "जियकोहमाणमायालोभे" नवरं क्रोधादिजयः उदय-प्राप्तक्रोधादिविफलीकरणतोऽवसेयः । 'जीवियासामरणभयविप्पमुक्के' जीवितस्य-प्राणधारणस्य आशा-वाञ्छा मरणाच्च यद्भयं ताभ्यां विप्रमुक्तो जीविताशामरणभयविप्रमुक्तः तदुभयोपेक्षक इत्यर्थः । .' तवप्पहाणे' तपसा प्रधानः-उत्तमः शेषमुनिजनापेक्षया तपो वा प्रधानं यस्य स तपःप्रधानः ।

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एवं गुणप्रधानोऽपि, नवरं गुणाः-संयमगुणाः। 'करणचरणप्पहाणे' चारित्रप्रधानः । 'निग्गहप्पहाणे' निग्रहो-अनाचारप्रवृत्तनिषेधनम् । 'घोरबंभचेरवासी' घोरं च तत् ब्रह्मचर्य च अल्पसत्त्वैर्दुःखेन यदनुचर्यते तस्मिन् घोरब्रह्मचर्यवासी। 'उच्छृढसरीरे' 'उच्छूढं ' ति उज्झितमिव उज्झितं शरीरं तत्सत्कारं प्रति निःस्पृहत्वात् (येन) स तथा । 'चोद्दसपुची चउनाणोपमए ' चतुर्ज्ञानोपयोगतः-केवलवर्जज्ञानयुक्तः । केसि (शि )गणधरो मतिथुतावधिज्ञानत्रयोपेत इति दृश्यम् । आचार्यः सुधर्मा पञ्चभिरनगारशतैः सार्ध-सह संपरिवृतः समन्तात्परिकलितः पूर्वानुपूा न पश्चानुयूर्वा चेत्यर्थः क्रमेणेति हृदयं, चरन-संचरन् एतदेवाह-' गामाणुगाम दुइ. ज्जमाणे" त्ति ग्रामानुग्रामश्च विवक्षितग्रामादनन्तरग्रामो ग्रामानुग्राम तत् द्रवन्-गच्छन्-एकस्माद् ग्रामादनन्तरग्राममनुल्लङ्घयन्नित्यर्थः, अनेनाप्रतिवद्धं विहारमाह । तत्राप्यौत्सुक्याभावमाह-'सुहसुहेणं विहरमाणे' सुखसुखेन-शरीरखेदाभावेन संयमाऽऽबाधाभावेन च विहरन् ग्रामादिषु वा तिष्ठन् । 'जेणेव ' त्ति यस्मिन्नेव देशे राजगृहं लगरं यस्मिन्नेव प्रदेशे गुणशिलकं चैत्यं तस्मिन्नेव प्रदेशे उपागत्य यथाप्रतिरूपं-यथोचितं मुनिजनस्य अवग्रहम् आवासम् अवगृह्य-अनु. ज्ञापनापूर्वकं गृहीत्वा संयमेन तपसा चात्मानं भावयन् विहरति-आस्ते स्म । 'परिसा निग्गय' त्ति परिषत्-श्रेणिकराजादिको लोकः निर्गता-निःसृता सुधर्मस्वामिधन्दनार्थम् । धर्मश्रवणानन्तरं " जामेव दिसिं पाउब्भूआ तामेव दिसिं पडिगय" त्ति यस्या दिशः सकाशात् प्रादुर्भूता-आगतेत्यर्थः तामेव दिशं प्रतिगता इति । तस्मिन् काले तस्मिन् समये आर्यसुधर्मणोऽन्तेवासी आर्यजम्बुनामाऽनगारः काश्यपगोत्रेण 'सत्तुस्सेहे' सप्तहस्तोच्छ्यः , 'समचउरंससंठाणसंठिए'

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तेजोलेश्या (यस्य सः ) एवं गुणविशिष्टो जम्बुस्वामी भगवान् आर्यसुधर्मणः स्थवि . रस्य " अदूरसामंते " त्ति दूरं विप्रकर्षः सामन्तं समीपम्, उभयोरभावोऽदूर सामन्तं ( तस्मिन् ) नातिदूरे नातिसमीपे उचिते देशे स्थित इत्यर्थः । कथं ? उड्ढजाणू शुद्धपृथिव्यासनवर्जनात् औपग्रहिकनिषद्याभावाच्च उत्कटुकासनः सन्नपदिश्यते ऊर्ध्वे जानुनी यस्य स ऊर्ध्वजानुः, अधःशिरा अधोमुखः : नोर्ध्व तिर्यग्वा निक्षिप्त-दृष्टिः, किं तु नियतम् भागनियमितदृष्टिरिति भावना | यावत्करणात् " झाणकोट्टोवगए ' ध्यानमेव कोष्ठो ध्यानकोष्ठस्तमुपगतो ध्यानकोष्ठोपगतः,

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यथा हि-कोष्ठके धान्यं प्रक्षिप्तमविप्रकीर्ण भवति एवं. स. भमवान् धर्मध्यानकोष्ठमनुप्रविश्य, इन्द्रियमनांस्यधिकृत्य संवृतात्मा भवतीति भावः । संवरेण.तपसा ध्यानेन आत्मानं भावयन्-वासयन् विहरति-तिष्ठति । 'तए णं से' इत्यादि, तत इत्यानन्तर्ये तस्माद् ध्यानादनन्तरं, णं इति वाक्यालकारे, स आर्यजम्बुनामा उत्तिष्ठतीति संबन्धः, किम्भूतः सन्नित्याह-'जायसड्ढे' इत्यादि जाता-प्रवृत्ता श्रद्धा-इच्छा यस्य प्रष्टुः स जातश्रद्धः, यद्वा जाता श्रद्धा-इच्छा वक्ष्यः माणवस्तुतत्त्वपरिज्ञानं प्रति यस्य स जातश्रद्धः, तथा जातः संशयोऽस्येति जातसंशयः, तथा जातकुतूहलः-जातौत्सुक्य इत्यर्थः विश्वस्यापि वस्तुव्यतिकरस्याङ्गेषु कोऽन्योऽर्थो भगवताऽभिहितो भविष्यति कथं च तमहमवभोत्स्ये? इति.. ' उट्टाए उट्टेइ ' उत्थानमुत्था-ऊध्र्व वर्तनं तया उत्तिष्ठति, उत्थाय च ' अज्जसुहम्मं थेरं तिक्खुत्तो आयाहिणपयाहिणं करेइ' त्ति विकृत्वः-त्रीन् वारान् आदक्षिणप्रदक्षिणादक्षिणपार्वादारभ्य परिभ्रमणतः ( पुनः ) दक्षिणपार्श्वप्राप्तिः आदक्षिणप्रदक्षिणा तां करोति-विदधाति, कृत्वा च वन्दतेवाचा स्तौति, नमस्यति-कायेन प्रणमति, 'नच्चासन्ने नाइदूरे' उचिते देशे इत्यर्थः । ' सुस्लूसमाणे ' श्रोतुमिच्छन् । 'नमंसमाणे ' नमस्यन्-प्रणमन् । अभिभुखं 'पंजलिउडे' कृतप्राञ्जलिः । विनयेन उक्तलक्षणेन ‘पज्जुवासमाणे ' पर्युपासनां विदधान एवं इति वक्ष्यमाणप्रकारं ' वदासि 'ति अवादीत् ॥
[ पृ. ४ ] भगवता उपाङ्गानां पञ्च वर्गाः प्रज्ञप्ताः, वो ऽध्ययनसमुदायः, तद्यथेत्यादिना पञ्च वर्गान् दर्शयति "निरयावलियाओ कप्पडिसयाओ पुष्फियाओ पुष्कचूलियाओ वण्हिदसाओ" त्ति प्रथमवो दशाध्ययनात्मकः प्रज्ञप्तः, अध्य

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यनदशकमेवाह-'काले सुकाले' इत्यादिना, मातृनामभिस्तदपत्यानां पुत्राणां नामानि, यथा काल्या अयमिति काल: कुमारः, एवं सुकाल्याः महाकाल्याः कृष्णायाः सुकृष्णायाः महाकृष्णायाः वीरकृष्णायाः रामकृष्णायाः पितृसेनकृष्णायाः महासेनकृष्णायाः अपत्यमित्येवं पुत्रनाम वाच्यम् । इह काल्या अपत्यमित्याद्यथै प्रत्ययो नोत्पाद्यः, काल्यादिशब्देष्वपत्येऽर्थे एयण प्राप्त्या कालसुकालादिनामसिद्धः। एवं चाद्यः कालः १, तदनु सुकालः २, महाकालः ३, कृष्णः ४, सुकृष्णः ५ महाकृष्णः ६ वीरकृष्णः ७, रामकृष्णः ८, पितृसेनकृष्णः ९, महासेनकृष्णः १० दशमः । इत्येवं दशध्ययनानि निरयावलिकानामके प्रथमे वर्ग इति ॥ ‘एवं खलु जंबु ते णं काले ण ' मित्यादि, ' इहेव 'त्ति इहैव देशतः प्रत्यक्षासन्नेन पुमरसख्येयत्वाज्जाम्बूद्वीपानामन्यत्रति भावः । भारते वर्षेक्षेत्रे चम्पा एषा नगरी अभूत् । रिद्धेत्यनेन — रिद्धस्थिमियसमिद्धे ' त्यादि दृश्य, व्याख्या तु प्राग्वत् । तत्रोत्तरपूर्वदि. ग्भागे पुर्णभद्रनामकं चत्यं व्यन्तरायतनम् । कुणिए नाम राय' त्ति ऋणिकनामा श्रेणिकराजपुत्रो राजा होत्थ' त्ति अभवत् । तद्वर्णको “ महयाहिमवंतमहंतमलयमंदरमहिंदसारेत्यादि पसंतडिंबडमरं रज्जं पसाहेमाणे विहरइ " इत्येतदन्तः, तत्र महाहिमवानिव महान् शेषराजापेक्षया, तथा मलयः-पर्वतविशेषो, मन्दरो-मेरुः, महेन्द्रः शक्रादिदेवराजः, तद्वत्सारः-प्रधानो यः स तथा । प्रशान्तानि डिम्बानि विघ्नाः डमराणि च-राजकुमारादिकृता विडवरा यस्मिस्तत्तथा ( राज्यं ) प्रसाधयन्-पालयन् विहरति-आस्ते स्म । कूणिकदेव्याः पद्मावतीनाम्न्या वर्णको यथा ' सोमाला जाव विहरइ ' यावत्करणादेवं दृश्यम् “सुकुमालपाणिपाया अहीणपंचिंदियसरीरा " अहीनानि-अन्यूनानि लक्षणतः स्व

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रूपतो वा पश्चापीन्द्रियाणि यस्मिस्तत् तथाविधं शरीरं यस्याः सा तथा । " लक्खणवंजणगुणोववेया" लक्षणानि-स्वस्तिकचक्रादीनि व्यञ्जनानि-मषीतिलकादीनि तेषां यो गुणःप्रशस्तता तेन उपपेता-युक्ता या सा तथा, उप अप इता इतिशब्दत्रयस्य स्थाने शकन्ध्वादिदर्शनात् उपपेतेति स्यात् । "माणुम्मोणप्पमाणपडिपुनसुजायसव्वंगसुंदरंगी" तत्र मानंजलद्रोणप्रमाणता, कथं ? जलस्यातिभृते कुण्डे पुरुषे निवेशिते यजलं निःसरति तत्तर्हि द्रोणमानं भवति तदा स पुरुषो मानप्राप्त उच्यते, तथा उन्मानम्-अर्धभारप्रमाणता, कथं ? तुलारोपितः पुरुषो यद्यर्धभारं तुलयति तदा स तन्मानप्राप्त उच्यते, प्रमाणं तु स्वागुलेनाष्टोत्तरशतोच्छायितो, ततश्च मानोन्मानप्रमाणैः प्रतिपूर्णानि-अन्यूनानि सुजातानि सर्वाणि अङ्गानि शिरःप्रभृतानि यस्मिस्तत् तथाविधं सुन्दरम् अङ्गं-शरोरं यस्याः सा तथा । " ससिसोमाकारकंतपियदंसणा" शशिवत्सौम्याकारं कान्तं च-कमनीयम् अत एव प्रियं द्रष्टणां दर्शनं-रूपं यस्याः सा तथा । अत एव सुरूपा स्वरूपतः सा पद्मावती देवी ' कुणिएण सद्धिं उरालाई भोगभोगाइं भुंजेमाणी विहरइ' भोगभोगान् अतिशयवद्भोगान् ।
[पृ. ५ ] 'तत्थ णं' इत्यादि । 'सोमालपाणिपाया' इत्यादि पूर्ववद्वाच्यम् । अन्यञ्च "कोमुइरयणिवरविमलपडिपुन्नसोमवयणा " कौमुदीरजनीकरवत्-कार्तिकीचन्द्र इव विमलं प्रतिपूर्ण सौम्यं च वदनं यस्याः सा तथा । 'कुंडलुल्लिहियगंडलेहा ' कुण्डलाभ्यामुल्लिखिता-घृष्टा गण्डलेखा-कपोलविरचितमृगमदादिरेखा यस्याः सा तथा । ' सिंगारागारचारुवेसा' शृङ्गारस्य-रसविशेषस्य अगारमिव अगारं तथा चारुः वेषो-नेपथ्यं यस्याः सा तथा ततः कर्म

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श्रेणिक स्वभार्या कृणिकस्य
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पिया '
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आभरणकरण्डकसमाना
धारयः । काली नामं देवी राश'चुल्लजननी - लघुमाताऽभवत् । सा च काली सेणियस्स रन्नो इट्ठा वल्लभा कान्ता काम्यत्वात् सदा प्रेमविषयत्वात् ' मणुन्ना' सुन्दरत्वात् 'नामधिज्ञा ' प्रशस्तनामधेयवतीत्यर्थः नाम वा धायें - हृदि धरणीयं यस्याः सा तथा, ' वेसासिया' विश्वसनीयत्वात्, 'सम्मया' तत्कृतकार्यस्य संमतत्वात् ' बहुमता ' बहुशो बहुभ्यो वाऽन्येभ्यः सकाशात् बहुमता बहुमानपात्रं वा, अणुमया ' प्रियकरणस्यापि पश्चान्मताऽनुमता भंडकरंडक समाणा उपादेयत्वात् सुरक्षितत्वाच्च । ' तेलकेला इव सुसंगोविया' तेलकेला सौराष्ट्रप्रसिद्धो मृन्मयस्तैलस्य भाजनविशेषः, स च भङ्गभयात् लोचनभयाच्च सुष्ठु सङ्गोष्यते, एवं साऽपि तथोच्यते । 'चेलापेडा इव सुसंपरिग्गद्दिया' वस्त्रमञ्जूषेवेत्यर्थः । ' सा काली देवी सेणिषण रन्ना सद्धिं विउलाई भोगभोगाई भुंजमाणा विहरह' । कालनामा च तत्पुत्रः 'सोमालपाणिपाए ' इत्यादि प्रागुक्तवर्णकोपेतो वाच्यः, यावत् 'पासाइए दरिसणिज्जे अभिरूबे पडवे इति पर्यन्तः । सेणियस्स रज्जे दुवे रयणा अट्टारसर्वको हारो १ सेयणगे हत्थीए २ । तत्थ किर सेणियस्स रन्नो जोवइयं रज्जस्स मुलं तावइयं देवदिन्नहारस्स सेयणगस्स य गंधहत्थिस्स । तत्थ हारस्स उत्पत्तीपत्थावे कहिजिस्सर | कृणियस्स य एत्थेव उपपत्ती वित्थरेण भणिस्लर, तत्कार्येण कालादीनां मरणसंभवात् आरम्भसङ्ग्रामतो नरकयोग्यकर्मापचयविधानात् । नवरं कूणिकस्तदा कालादिदशकुमारान्वितश्चम्पायां राज्यं चकार सर्वेऽपि च ते दोगुन्दुगदेवा इव कामभोगपरायणास्त्रयस्त्रिंशाख्या देवाः कुट्टमाणेहिं मुइंगमत्थषहिं वरतरुणिसप्पिणिहि पहिं बत्तीसहपत्तनिबद्धेहिं
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११
दो
नाडरहि उवगिज्जमाणा भोगभोगाई भुजमाणा विहरंति । हल्लविहल्लनामाणो कुणियस्स चिल्लणादेवी अंगजाया भायरा अन्नेऽवि अत्थि । अहुणा हारस्स उप्पत्ती भन्नइइत्थ सक्को सेणियस्स भगवंतं पर निच्चलभत्तिस्स पसंसं करेइ । तओ सेदुयस्स जीवदेवो तब्भत्तिरंजिओ सेणियस्स तुट्टो संतो अट्ठारसर्वकं हारं देव, दोन्नि य वट्टगोलके देइ । सेणिषणं सो हारो चेल्लणार दिनो पियति काउं, चट्टदुगं सुनंदाघ अभयमंतिजणणीर । ताए रुट्ठाय किं अहं चेडरूवं ति काऊण अच्छोडिया भग्गा, तत्थ एगम्मि कुंडलजुयलं एगम्मि वत्थजुयलं तुट्टाए गहियाणि । अन्नया अभओ सामि पुच्छइ -' को अपच्छिमो रायरिसि ' त्ति सामिणा उद्दायिणो वागरिओ, अओ परं बद्धमउडा न पव्वयंति । ताहे अभषण रज्जं दिज्जमाणं न इच्छियं ति पच्छा सेणिओ चिंतेइ 'कोणियस्स दिज्जिहि ' त्ति हल्लस्स हत्थी दिन्नो सेयणगो विहलस्स देवदिनो हारो अभषण वि पव्ययंतेण सुनंदाए खोमजुयलं कुंडलजुयलं च हलविहल्लाणं दिन्नाणि । महया विहवेण अभओ नियजणणीसमेओ पव्वइओ । सेणियस्स चेलणोदेवी अंगसमुब्भूया तिन्नि पुत्ता कृणिओ हल्लविहल्ला य । कूणियस्स उप्पत्ती एत्थेव भणिस्सइ । कालीमहाकालीपमुहदेवीणं अन्नासि तणया सेणियस्य बहवे पुत्ता कालपमुहा संति । अभयस्मि गहियव्वए अन्नया कोणिओ कालाइहिं दसहिं कुमारेहि समं मंतेइ - ' सेणियं सेच्छाविग्धकारयं बंधित्ता एक्कारसभाए रज्जं करेमो'ति । तेहिं पडिस्सुयं । सेणिओ बद्धो । पुव्वन्हे अवरन्हे य कससयं दवावेइ सेणियस्स कूणिओ पुव्वभवे वेरियत्तणेण । चेल्लणाए कयाइ भोयं न देइ भत्तं वारियं पाणियं न देइ । ताहे चेल्लणा कह वि कुम्मासे वालेहि. बंधित्ता सयवारं सुरं पवेसेइ । सा किर धोव्वइ सयवारे
के

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१२ सुरा पाणियं सव्वं होइ। तोए पहावेण सो वेयणं न वेएइ । अन्नया तस्स पउमावईदेवीए पुत्तो एवं पिओ अस्थि । मायाए सो भणिओ-"दुरात्मन् ! तव अंगुली किमिए वर्मती पिया मुहे काऊण अत्थियाओ इयरहा तुम रोयंतो चेव चिढेसु"। ताहे चित्तं मणागुवसंतं जाय । मए पिया एवं वसण पाविओ। तस्स अधिई जाया । भुजंतओ चेव उट्ठाय परसुहत्थगओ, अन्ने भणंति लोहदंडं गहाय, 'नियलाणि भंजामि ' त्ति पहाविओ। रक्खवालगो नेहेण भणइ-' एसो सो पावो लोहदंडं परतुं वा गहाय एइ' त्ति । सेणिएण चिंतियं'न नज्जइ केण कुमारेण मारेहि ? '। तओ तालयुडगं विसं खइयं । जाव एइ ताव मओ । सुट्टयरं अधिई जाया । ताहे मयकिञ्चं काऊण घरमागओ रजधुरामुक्कतत्तीओ तं चेव चिंतंतो अच्छा । एवं कालेण विसोगो जाओ । पुणरवि सयणआसणाईए पिइसंतिए दट्ठण अधिई होइ । तओ रायगिहाओ निग्गंतु चं रायहाणि करेइ । एवं चंपाए कुणिओ राया रज्जं करेइ नियगभायपमुहसयणसंजोगओ। इह निरयावलियासुयक्खंधे कूणिकवक्तव्यता आदावुत्क्षिप्ता । तत्साहाय्यकरणप्रवृत्तानां कालादीनां कुमाराणां दशानामपि सङ्ग्रामे रथमुशलाख्ये प्रभूतजनक्षयकरगेन नरकयोग्यकोपार्जनसंपादनानरकगामितया ' निरयाउ ' त्ति प्रथमा. ध्ययनस्य कालादिकुमारवक्तव्यताप्रतिबद्धस्य एतन्नाम । अथ रथमुशलाख्यसङग्रामस्योत्पत्ती किं निवन्धनम् । अत्रोच्यते-एवं किलायं सङ्ग्रामः संजातः-चम्पायां कृणिको राजा राज्य चकार । तस्य चानुजौ हलविहल्लाभिधानौ भ्रातरौ पितृदत्तसेचनकाभिधाने गन्धहस्तिनि समारूढी दिव्यकुण्ड. लदिव्यवसनदिव्यहारविभूषितौ विलसन्तौ दृष्ट्वा पद्मावत्य

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भिधाना कूणिकराजस्य भार्या कदाचिद्दन्तिनोऽपहाराय तं कूणिकराज प्रेरितवती-" कर्णविषलग्नकृतोऽतोऽयमेव कुमारो रोजा तत्त्वतः, न त्वं, यस्येदृशा विलासाः ” । प्रज्ञाप्यमानाऽपि सा न कथञ्चिदस्यार्थस्योपरमति । तत्प्रेरितकूणकराजेन तौ याचितौ । तौ च तद्भयाद्वैशाल्यां नगयों स्वकीयमातामहस्य चेटकाभिधानस्य राज्ञोऽन्तिके सहस्तिकौ सान्तःपुरपरिवारितौ गतवन्तौ । णिकेन च दूतप्रेषणेन तौ याचितौ। न च तेन प्रेषितौ, कूणिकस्य तयोश्च तुल्यमातृक. त्वात । ततः कृणिकेन भणितं-'यदि न प्रेषयसि तदा युद्ध. सज्जो भव' । तेनापि भणितम्-'एष सज्जोऽस्मि ' । ततः कूणिकेन सह कालादयो दश स्वीया भिन्नमातृका भ्रातरो राजानश्चेटकेन सह सङ्ग्रामाय याताः । तत्रैकैकस्य त्रीणि त्रीणि हस्तिनां सहस्त्राणि, एवं रथानामश्वानां च, मनुष्याणां च प्रत्येकं तिस्रस्तिनः कोट्यः । कुणिकस्याप्येवमेव । तत्र एकादशभागीकृतराज्यस्य कृणिकस्य कालादिभिः सह निजेन एकादशांशेन सङ्ग्रामे काल उपगतः । एतमर्थं वक्तुमाह'तए णं से काले' इत्यादिना। एनं च व्यतिकरं ज्ञात्वा चेटकेनाप्यष्टादश गणराजानौ मेलिताः, तेषां चेटकस्य च प्रत्येकमेवमेव हस्त्यादिबलपरिमाणं, ततो युद्ध संप्रलग्नम् । चेटकराजस्य तु प्रतिपन्नव्रतत्वेन दिनमध्ये एकमेव शरं मुश्चति अमोघवाणश्च सः । तत्र च कूणिकसैन्ये गरुडव्युहः चेटकसैन्ये (च) सागरव्यूहो विरचितः । ततश्च कूणिकैस्य कालो दण्डनायको निजबलान्वितो युध्यमानस्तावद्गतो यावच्चेटकः, ततस्तेन एकशरनिर्घातेनासौ निपातितः १ । भग्नं च कूणिकबलं । गते च द्वे अपि बले निजानिजमावासस्थानम् । द्वितीयेऽह्नि सुकालो नाम दण्डनायको निजबलान्वितो युद्धमानस्तावद् गतो यावच्चेटकः एवं सोऽप्येकशरेण निपातितः २ । एवं तृतीयेऽह्नि -महाकालः, सो

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14
८
છ
ऽप्येवम् ३ । चतुर्थेऽह्नि कृष्णकुमारस्तथैव ५ 1 पश्चमे सुकृष्णः ५, षष्ठे महाकृष्णः ६, सप्तमे वीरकृष्णः ७, अष्टमे रामकृष्णः ८, नवमे पितृसेनकृष्णः ९ दशमे पितृमहासेनकृष्णः १० चेटकेनैकैकशरेण निपातिताः । एवं दशसु दिवसेषु चेटकेन विनाशिता दशापि कालादयः । एकादशे तु दिवसे चेटकजयार्थे देवताराधनाय कुणिकोऽष्टमभक्तं प्रजग्राह । ततः शक्रचमरावागतौ । ततः शको बभाषे -
चेटकः श्रावक इत्यहं न तं प्रति प्रहरामि, नवरं, भवन्तं संरक्षामि " । ततोऽसौ तद्वक्षार्थ वज्रपतिरूपकमभेद्यकवचं कृतवान् । चमरस्तु द्वौ सङ्ग्रामौ विकुर्वितवान् महाशिलाकण्टकं रथमुशलं चेति । तत्र महाशिले कण्टको जोवितमेदकत्वान्महाशिलाकण्टकः । ततश्च यत्र तृणशूकादिनाऽप्यभिहतस्याश्वहस्त्यादेर्महाशिलाकण्टकेनेवास्याहतस्य वेदना जायते स सङ्ग्रामो महाशिलाकण्टक एवोच्यते । 'रहमुसले ' त्ति यत्र रथो मुशलेन युक्तः परिधावन् महाजनक्षयं कृतवान् अतो रथमुशलः । ' ओयाए ' त्ति उपयातः - संप्राप्तः । किं जइस्सइ ' त्ति जयश्लाघां प्राप्स्यति । पराजेष्यते - अभिभविष्यति परसैन्यं परानभिभविष्यति उत नेति कालनामानं पुत्रं जीवन्तं द्रक्ष्याम्यहं न वेत्येवम् उपहतो मनःसंकल्पो युक्तायुक्त विवेचनं यस्याः सा उपहतमनः संकल्पा I यावत्करणात् " करयलपल्हत्थियमुही अट्टज्झाणोवगया ओमथियवयणनयणकमला ओमंथियं - अधोमुखीकृतं वदनं च नयनकमले च यया सा तथा । दीणविवन्नवयणा' दीनस्येव विवर्ण वदनं यस्याः सा तथा । झियाइ ' त्ति आर्तध्यानं ध्यायति, मणोमाणसिपणं दुक्खेणं अभिभूया मनसि जातं मानसिकं मनस्येव यद्वर्तते मानसिकं दुःखं वचनेनाप्रकाशितत्वात् तन्मनो-मानसिकं तेन अबहिर्वर्तिनाऽभिभूता । 'ते णं काले णं' इत्यादि । 'अयमेयारूवे 'ति अयमे
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तद्रूपो वक्ष्यमाणरूपः · अज्झथिए ' त्ति आध्यात्मिक:आत्मविषयः चिन्तितः-स्मरणरूपः, प्रार्थितः लब्धुमाशंसितः, मनोगतः-मनस्येव वर्तते यो न बहिः प्रकाशितः, संकल्पोविकल्पः, समुत्पन्नः-प्रादुर्भूतः । तमेगह-' एवमि' त्यादि । यावत्करणात् "पुव्वाणुपुचि चरमाणे गामाणुगाम दुइज्जमाणे इहमागए इह संपत्ते इह समोसढे, इहेव चंपाए नयरीए पुनभद्दे चेइए अहापडिरूवं उग्गहं उम्गिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ ” । 'तं महाफलं खलु' भो देवाणुप्पिया? 'तहारूवाणं' अरहंताणं, भगवंताणं, नामगोयस वि सवणयाए, किमंग पुण अभिगमणवंदणनमसणपडिपुच्छणपज्जुवासणाए ? एगस्स वि आरियस्स धम्मियस्स वयणस्स सवणयाए, किमंग पुण 'विउलस्स अट्ठस्स गहणयाए ' ' गच्छामि णं ' अहं 'समणं ' भगवं महावीरं वदामि नमसामि सकारेमि सम्मोणेमि कल्लाणं मंगलं देवयं चेइयं — पज्जुवासामि,' एवं नो पेञ्चभवे हियाए सुहाए खमाए निस्सेयसाए आणुगामियत्ताए भविस्सइ 'इमं च णं एयारूवं वागरणं पुच्छिस्सामि त्ति कटु एवं संपेहेइ' संप्रेक्षते-पर्यालोचयति। सुगमम्। नवरं 'इहमागए' त्ति चम्पायां, “इह संपत्ते' त्ति पूर्णभद्रे चैत्ये, ' इह समोसढे' त्ति साधूचितावग्रहे. एतदेवाह-इहेव चंपाए इत्यादि । 'अहापडिरूवं' ति यथाप्रतिरूपम् उचितमित्यर्थः । 'तं' इति तस्मात् , ' महाफलं ' ति महत्फलमायत्यां भवतीति गम्यं । 'तहारूवाणं ' ति तत्प्रकारस्वभावानां-महाफलजनननस्वभावानामित्यर्थः । ' नामगोयस्स'त्ति नाम्नो-यादृच्छिकस्याभिधानस्य, गोत्रस्य-गुणनिष्पन्नस्य 'सवणयाए 'त्ति श्रवणेन, 'किमंग पुण' त्ति किंपुनरिति पूर्वोक्तार्थस्य विशेषद्योतनार्थम् अङ्गेत्यामन्त्रणे, यद्वा परिपूर्ण एवायं शब्दो विशेषणार्थः, अभिगमनं, वन्दनं-स्तुति नमन-प्रणमनं, प्रति

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पृच्छम-शरीरादिवार्ताप्रश्नं, पर्युपासनं-सेवा, तद्भावस्तसा तया, एकस्यापि आर्यस्य आर्यप्रणेतृकत्वात् ,धार्मिकस्य धर्मप्रतिबद्धत्वात् , वन्दामि-वन्दामि-वन्दे,स्तौमि, नमस्यामि-प्रणमामि,सत्कारयामि-आदरं करोमि वस्त्राद्यर्चनं वा, सन्मानयामि उचितप्रतिपत्येति । कल्याणं-कल्याणहेतुं, मङ्गलं दुरितोपशमनहेतुं, देवं चैत्यमिव चैत्यं, पर्युपासयामि-सेवे, एतत् , नोऽस्माकं, प्रेत्यभवे-जन्मान्तरे, हिताय पथ्यान्नवत् , शर्मणे, क्षमाय-सङ्गतत्वाय, निःश्रेयसाय-मोक्षाय, आनुगामिकत्वायभवपरम्परासु सानुबन्धसुखाय, भविष्यति, इति कृत्वा-इति हेतोः, संप्रेक्षते पर्यालोचयति संप्रेक्ष्य चैवमवादीत
[ पृ० ६ ] शीघ्रमेव 'भो देवाणुप्पिया' । धर्माय नियुक्तं धार्मिकं, यानप्रवरं, 'चाउग्घंटं आसरह' ति चतस्रो घण्टाः पृष्टतोऽग्रतः पाश्वतश्च लम्बमाना यस्य स चतुर्घण्टः, अश्वयुक्तो रथोऽश्वरथस्तमश्वरथं, युक्तमेवाश्वादिभिः, उपस्थापयत-प्रगुणीकुरुत, प्रगुणीकृत्य मम समर्पयत । 'हाय'त्ति कृतमज्जना, स्नानान्तरं — कयबलिकम्म 'त्ति स्वगृहे देवतानां कृतबलिकर्मा, 'कयकोउयमंगलपायच्छित्त' त्ति कृतानि कौतुकमङ्गलान्येव प्रायश्चित्तानीव दुःस्वप्नादिव्यपोहायावश्यकर्तव्यत्वात् प्रायश्चित्तानि यया सा तथा । तत्र कौतुकानिमषोपुण्ड्रादीनि मंगलादीनि सिद्धार्थदध्यक्षतर्वाकुरादीनि, 'सुद्धप्पावेस्साई वत्थाई परिहिया' 'अप्पमहग्घाभरणालंकियसरीरा' (इति) सुगमम् , 'बहूहिं खुजाहिं जावे' त्यादि, तत्र कुब्जिकाभिः-वक्रजङ्घाभिः, चिलातीभिः---अनार्यदेशोत्पन्नाभिः, वामनाभिः-हस्वशरीराभिः, वटभाभिः-मडहकोष्ठाभिः, बर्बरीभिः-बर्बरीभिः-बर्बरदेशसंभवाभिः, बकुशिकोभिः यौनकाभिः पण्हकाभिः इसिनिकाभिः वासिनिकाभिः लासिकाभिः लकुसिकाभिः द्रविडोभिः सिंहलीभिः आरबीभिः पक्वणीभिः बहुलीभिः मुसण्डीभिः शबरीभिः पारसीभिः

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नानादेशाभिः-बहुविधानार्यदेशोत्पन्नाभिरित्यर्थः, विदेशस्तदीयदेशापेक्षया चम्पानगरी विदेशः तस्य परिमण्डिकाभिः, 'इंगियचिंतियपत्थियवियाणियाहिं' तत्र इङ्गितेन-नयनादि. चेष्टाविशेषेण चिन्तितं च परेण हृदि स्थापितं प्रार्थितं च विजानन्ति यास्तास्तथा ताभिः, स्वस्वदेशे यन्नेपथ्यं परिघानादिरचना तद्वद्गृहीतो वेषा यकाभिस्तास्तथा ताभिः। निपुणनामधेयकुशला यास्तास्तथा ताभिः अत एव विनीताभिः युक्तेति गम्यते, तथा चेटिकाचक्रवालेन अर्थात् स्वदेशसंभवेन वृन्देन परिक्षिता या सा तथा । ' उवट्ठाणसाला' उपवेशनमण्डपः । 'दुरुहइ ' आरोहति । यत्रैव श्रमणो भगवान् तत्रैवोपागता-संप्राप्ता, तदनु महावोरं त्रिकृत्वो वन्दते-स्तुत्या, नमस्यति-प्रणमति, स्थिता चैव ऊर्ध्वस्थानेन, कृताञ्जलिपुटा अभिसंमुखा सती पर्युपासते। धर्मकथाश्रवणानन्तरं — विकृत्वो' वन्दयित्वा : वन्दित्वा ) एवमवादी' एवं खलु भंते' इत्यादि सुगमम् ।
[पृ०७] अत्र कालोदेव्याः पुत्रः कालनामा कुमारो हस्तितुरगरथपदातिरूपनिजसैन्यपरिवृतः कूणिकराजनियुक्तश्चेटकराजेन सह रथमुशलं सङ्ग्रामयन् सुभटैश्चेटकसत्कैर्यदस्य कृतं तदाह-'हयमहियपवरवीरघाइयनिवडियचिंधज्झयपडागे' (हतः) सैन्यस्य हतत्वात् , मथितो मानस्य मन्थनात् , प्रवरवीराः-सुभटा घातिताः-विनाशिता यस्य, तथा निपातिताश्चिह्नध्वजाः-गरुडादिचिह्नयुक्ताः केतवः पताकाश्च यस्य स तथा, ततः पदचतुष्टयस्य कर्मधारयः । अत एव 'निरालो. याओ दिसाओ करेमाणे' त्ति निर्गतालोका दिशः कुर्वन् चेटकराजः(स्य) 'सपक्खं सपडिदिसिं' ति सपक्ष-समानपार्श्व समानवामेतरपार्श्वतया, सप्रतिदिक्-समानप्रतिदिक्तयाऽत्यर्थमभिमुख इत्यर्थः अभिमुखागमने हि परस्परस्य समाविव दक्षिण

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पामपाचौँ भवतः, एवं विदिशावपीति । इत्येवं स काल: चेटकराजस्य रथेन प्रतिरथं 'हव्वं' शीघ्रम् आसनं-संमुखीनम् आगच्छन्तं दृष्ट्वा चेटकराजः तं प्रति ‘आसुरुत्ते'रुटे कुविए चंडिक्किए 'मिसिभिसेमाणे 'त्ति, तत्र आशु-शीचं रुष्ट:-क्रोधेन विमोहितो यः स अशुरुष्टः, आसुरं वा-असुरसत्कं कोपेन दारुणत्वात् उक्तं-भणितं यस्य स आसुरोक्तः, रो-रोषवान् ‘कुविए 'त्ति मनसा कोपवान् , चण्डिकिये-दारुणीभूतः 'मिसिमिसेमाणे 'त्ति क्रोधज्वालया ज्वलन् , तिवलियं भिउहिं निडाले साहट्ट' त्ति त्रिवलिका भृकुटि-लोचनविकारविशेष ललाटे संहृत्य-विधाय धनुः परामृशति, वाणं परामृशति, विशाखस्थानेन तिष्ठति, 'आययकण्णायतं ' ति आकर्णान्तं बाणमाकृष्य 'एगाहच्चं' ति एकयैवाहत्या आहननं प्रहारो यत्र जीवितव्यपरोपणे तदेकाहत्यं यथा भवति एवं, कथमित्याह-कुडाहच्चं" कुटस्येव-पापाणमयमहामारणयन्त्रस्येव आहत्या आहननं यत्र तत्कुटाहत्यं । 'भगवतोक्तेयं व्याख्या'।
[पृ० १] 'अप्फुण्णा समाणी ' व्याता सती । शेषं सुगमं यावत् 'सोल्लेहि य' त्ति पक्वैः 'तलिएहि' त्ति स्नेहेन पक्वैः, ' भज्जिएहि ' भष्टैः । पसन्न प' द्राक्षादिद्रव्यजन्यो मनःप्रसत्तिहेतुः ‘आसाएमाणीओ' त्ति ईषत्स्वादयन्त्यो बहु च त्यजन्त्य इक्षुखण्डादेरिव, 'परिमारमाणीओ' सर्वमुपभुञ्जानाः ( परस्परं ददन्त्यः ) 'सुक' त्ति शुप्केव शुभकामा रुधिरक्षयात्. 'भुक्ख' त्ति भोजनाकरणतो बुभुक्षितेब, निम्मंसा' मांसोपचयाभावतः, 'मोस्लुग्ग'त्ति अवरुग्णा-भग्नमनोवृत्तिः, 'ओलुग्गसरीरा' मग्मदेश, निस्तेजा-गलकान्तिः दीना विममोवदना, पाण्डकिपती-पाण्डरीभूतवदना, 'मोमचिय' ति अधोमुखीकात,

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१९
उपहृतमनःसङ्कल्पा-गतयुक्तायुक्तविवेचना 'करयल० कट्टु' त्ति करयलपरिग्गहियं दसनहं सिरसावत्तं मत्थर अंजलि कह सेणियं रायं एवं वयासी, स्पष्टम् । एनमर्थ नाद्रियते-अत्रार्थे आदरं न कुरुते, न परिजानीते - नाभ्युपयच्छति, कृतमौना तिष्ठति ।
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[ पृ० १० ] 'धन्नाओ णं कयलक्खणाओ णं सुलद्धे णं तासि जम्मजीवियफले' 'अविणिज्जमानंसि सि अपूर्यमाणे 'जत्तिहामि' त्ति यतिष्ये, इाहिं ' इट्ठाहीत्यादीनां व्याख्या प्रागिहैवोक्ता ।
"
[ पृ० ११ ] ' उवडाणसाला ' आस्थानमण्डपः । 'ठि af स्थानं ' अविंद माणे अलभमानः । अंतगमनं - पारगमनं
तत्संपादनेन ।
[ पृ० १२ ] सुणाओ ' घातस्थानात् । 'बत्थिपुडगं ' उदरान्तर्वर्ती प्रदेशः । 'अप्पकप्पियं' आत्मसमीपस्थम् । सपक्षं समानपार्श्वं समवामेतरपार्श्वतया । सप्रतिदिकू-समानप्रतिदिक्तया अत्यर्थमभिमुख इत्यर्थः अभिमुखावस्थानेन हि परस्परस्य समावेव दक्षिणवामपार्श्वे भवतः, एवं विदिशावपि ।
[पृ०१३ ] ' अयमेयारूवे अब्भत्थिर चिंतिर पत्थिर मणोगए संकप्पे समुप्पजित्था | सातनं पातनं गालनं विध्वंसनमिति कर्तुं संप्रधारयति, उदारान्तर्वर्तिनः औषधैः सातनम् - उदराद्वहिःकरणं, पातनं - गालनं रुधिरादितया कृत्वा, विध्वंसनं सर्वगर्भपरिशाटनेन, न च शाटनाद्यवस्था अस्य भवन्ति । 'संता तंता परितंता ' इत्येकार्थाः खेदवाचका एते ध्वनयः । अवसट्टदुहट्टा' (आर्तवश - आर्तध्यानवशतामृता-गता दुःखाच या सा)

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[ पृ० १४ ] उच्चाभिराक्रोशनाभिः आक्रोशो निर्भर्त्सना . उद्धर्षणा ( एते समानार्थाः । लजिया विलिया विड्डा' (एतेऽपि समानार्थाः) ।
[ पृ० १५ ] स्थितिपतितां-कुलक्रमायातं पुत्रजन्मानुष्ठानम् । . . [ पृ० १६ ] 'अंतराणि य' अवसरान्, छिद्राणि-अल्पपरिवारादीनि, विरहो-विजनत्वम् । तुष्टिः उत्सवः हर्षः आनन्दः प्रमोदार्थाः एते शब्दाः।
[पृ० १७ ] ' मम घातेउकामेणं' घातयितुकामः णं वाक्यालङ्कारे मां श्रेणिको राजा घातनं मारणं वन्धनं निच्छुभणं' एते पराभवसूचका ध्वनयः ।
[पृ०१८] निष्प्राणः-निर्गतप्राणः निश्चेष्टः जीवितविप्रजढः प्राणापहारसूचकाः एते। अवतीर्णा-भूमौ पतितः। 'अप्फुण्णे' व्याप्तः सम् । रोयेमाणे त्ति रुदन् ' कंदमाणे ' वैक्लवं कुर्वन् 'सोयभाणे' शोकं कुर्वन् 'विलवमाणे विलापान् कुर्वन् । 'नीहरणं' ति परोक्षस्य यन्निर्गमादिकार्यम् । 'मणोमाणसिएणं' ति मनसि जातं मानसिकं मनस्येव यद्वर्तते वचनेनाप्रकाशि. तत्वात् तत् मनोमानसिकं तेन अबहिर्वतिना अभिभूतः । 'अतेउरपरियालसंपरिबुडे'। 'चंपं नगरि मज्झमझेणं ' इत्यादि वाच्यम् । ' अक्खिविउकामेणं' ति स्वीकर्तुकामेन, एतदेव स्पष्टयति- गिहिउकामेणं' इत्यादिना । —त जाव ताव न उद्दालेइ ताव ममं कूणिए राया' इत्यादि सुगमम् । 'अज्जगं' ति मातामहम् । 'संपेहेति' पर्यालोचयति । ' अंतराणि' छिद्राणि प्रतिजाग्रत्-परिभावयन् विचरतिआस्ते । “अंतरं' प्रविरलमनुष्यादिकम् । ' असंविदितेणं' ति असंप्रति ( असं विहितेन ) । हव्वं ति शीघ्रम् ।

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[ पृ० २२ ] ' जहाचित्तो ' त्ति राजप्रश्नीये द्वितीयोपाङ्गे यथा श्वेतम्बीनगर्याश्चित्रो नाम दूतः प्रदेशिराजः प्रेषितः श्रावस्त्यां नगर्या जितशत्रुसमीपे स्वगृहानिर्गत्प गतः तथाऽयमपि । कोणिकनामा राजा यथा एवं विहल्लकुमारोऽपि । 'चाउग्घंट' ति चतस्रो घण्टाश्चतसृष्वपि दिक्षु अवलम्बिता यस्य स चतुर्घण्टो रथा 'सुमेहिं वसहोहिं पायरासेहिं ' ति प्रातराश: आदित्योदया. दावाद्यप्रहरद्वयसमयवर्ती भोजनकालः निवासश्व-निवसनभूभागः तौ द्वावपि सुखहेतुको न पीडाकारिणौ ताभ्यां संप्राप्तौ नगयों दृष्टश्चेटककोणिकराजः 'जयविजएणं वद्धावित्ता एव' दूतो यदवादीत्तदर्शयति-' एवं खलु सामी ' त्यादिना । 'अलोवेमाण' त्ति एवं परंपरागतां प्रीतिमलोपयन्तः । जहा पढमं ' ति रज्जस्ल य जणवयस्ल य अद्धं कोणियराया जइ वेहल्लस्स देइ तोऽहं सेयणगं अट्ठारसवंकं च हारं कूणियस्स पञ्चप्पिणामि च कुमारं पेसेमि, न अन्नहा ।
[पृ० २३ ] तदनु द्वितीयदूतस्य समीपे एनमर्थ श्रुत्वा कोणिकराज ‘आसुरुले' इत्येतावद्रप(ताकोप)वशसंपन्नः ।
[पृ० २४] यदसौ तृतीयदूतप्रेषणे न कारयति मानयति च तदाह-' एवं वयासी' त्यादिना हस्तिहारसमर्पणकुमारप्रेषणस्वरूप- यदि न करोषि तदा युद्धसज्जो भवेति दूतः प्राह । इमेणं कारणेणं ति तुल्यताऽत्र कसंबन्धेन । दतद्वयं कोणिकराजप्रेषितं निषेधितं, तृतीयदूतस्तु असत्कारितोऽपद्वारेण निष्काषितः । ततो यात्रां सझामयात्रां गृहीतुमुद्यता वयमिति, 'तए णं से कूणिए राया कालादीन् प्रति भणितवान् ।

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૨
मम
[पृ० २५] तेऽपि च दशापि तद्वयोविनयेन प्रतिशृण्वन्ति । एवं वयासि ' ति एवमवादीत्तान्प्रति-- गच्छत यूयं स्वराज्येषु निजनिजसामग्र्या संनह्य समागन्तव्यं समीपे । तदनु कुणिकोऽभिषेका हस्तिरत्नं निजमनुष्यरुपस्थापयति-प्रगुणीकारयति, प्रतिकल्पयतेति पाठे सन्नाहवन्तं कुरुतेत्याज्ञां प्रयच्छति । ' तओ दूय' त्ति त्रयो दूताः कोणिकेन प्रेषिताः ।
[पृ०२८] 'मंगतिएहि' ति हस्तपाशितै: फलकादिभिः, ' तोणेहिं ' ति इषुधिभिः, ' सजीवेहिं ' ति सप्रत्यञ्चः धनुभिः नृत्यद्भिः कबन्धैः वारैश्च हस्तच्युतैः भीमं रौद्रम् | शेषं सर्व सुगमम् ॥
॥ इति निरयावलिकाख्योपाङ्गव्याख्या ॥
|| कप्पवडिंसिया ॥ २ ॥
[ पृ० ३३] श्रेणिकनप्तृणां
कालमहाकालाद्यङ्गजानां क्रमेण सतपर्यायाभिधायिका । 'दोण्डं च पञ्च इत्यादिगाथा, अस्या अर्थः- दस तु मध्ये द्वयोराद्ययोः काललुकालसत्कयोः पुत्रयोर्व्रतपर्यायः पञ्च वर्षाणि त्रयाणां चत्वारि त्रयाणां त्रीणि, द्वयोद्वे द्वे वर्षे नतपर्यायः ।
9
[पृ० ३०] तत्राद्यस्य यः पुत्रः पद्मनामा स कामान् परित्यज्य भगवतो महावीरस्य समीपे गृहीतत्रत एकादशाङ्गधारी भूत्वाऽस्युग्रं बहुचतुर्थषष्ठाष्टमादिकं तपःकर्म कृत्वा - ऽतीव शरीरेण कृशीभूतश्चिन्तां कृतवान्- यावदस्ति मे बलवीर्यादिशक्तिस्तावद्भगवन्तमनुज्ञाप्य भगवदनुज्ञया मम पादपोपगमनं कतु श्रेय इति तथैवासी समनुतिष्ठति, ततोऽसौ

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२३
पञ्चवर्षनतथालनपरो मासिझ्या संलेखनया कालगतः सौघम देवत्वेनोत्पन्नो द्विसागरोपमस्थितिकस्तत च्युत्वा महाविदेह उत्पद्य सेत्स्यते( ति )इति कल्पावतंसकोत्पन्नस्य प्रथममध्ययनम् ॥ १ ॥
पृ० ३२ ] एवं सुकालसत्कमहापद्मदेश्याः पुत्रस्य महापद्मस्यापीयमेव वक्तव्यता. स भगवत्समीपे गृहीतव्रतः पश्चवर्षवतपर्यायपालनपर एकादशाङ्गधारी चतुर्थषष्ठाष्टमादि. बहुतपःकर्म कृत्वा ईशानकल्पे देवः समुत्पन्नो द्विसागरोपमस्थितिकः सोऽपि तत च्युतो महाविदेहे सेत्स्यतीति द्वितीयमध्ययनम् ॥ २ ॥ तृतीये महाकालसत्कपुत्रवक्तव्यता, चतुर्थ कृष्णकुमारसत्कपुत्रस्य, पञ्चमे सुकृष्णसत्कपुत्रस्य वक्तव्यता इत्येवं त्रयोऽप्येते वर्षचतुष्टयवतपर्यायपरिपालनपरा अभवन् । एवं तृतोयो महाकालाङ्गजश्चतुर्वर्षव्रतपर्यायः सनत्कुमारे उत्कृष्टस्थितिको देवो भूत्वा सप्तसागरोपमाण्यायुरनुपाल्य तत'च्युतो महाविदेहे सेत्स्यतीति तृतीयमध्ययनम्। ॥३॥चतुर्थे कृष्णकुमारात्मजश्चतुर्वर्षवतपर्यायः माहेन्द्र कल्पे देवो भूत्वा सप्तसागरोपमाण्यायुरनुपाल्य तत च्युतो महाविदेहे सेत्स्यतीति चतुर्थमध्ययनम् ॥४॥ पञ्चमः सुकृष्णसत्कपुत्रो वर्षचतुष्टयं नतपर्याय परिपाल्य ब्रह्मलोके पंचमकल्पे दश सागरानुत्कृष्टमायुरनुपाल्य तत'च्युतोमहाविदेहे सेत्स्यतीति पञ्चममध्ययनम् ॥ ५ ॥ षष्ठाध्ययने महाकृष्णसत्कपुत्रस्य वक्तव्यता, सप्तमे वीरकृष्णसत्कपुत्रस्य, अष्टमे रामकृष्णसत्कपुत्रस्य वक्तव्यता । तत्र त्रयोऽप्येते वर्षत्रयव्रतपर्यायपरिपालनपरा अभवन् । एवं च महाकृष्णाङ्गजो वर्षत्रयपर्यायाल्लान्तककल्पे षष्ठे उत्पद्य चतुर्दशसागरोपमाण्युत्कृष्टस्थिति. कमाधुरनुपाल्य तत च्युतो महाविदेहे सेत्स्यतीति षष्ठमध्यबचम् ॥ ६ ॥ वीरकृष्णाङ्गजः सप्तमः वर्षत्रयव्रतपर्याय परि

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રક पाल्य महाशुक्रे सप्तमे कल्पे समुत्पद्य सप्तदशसागराण्यायुरनुपाल्य तत'च्युतो विदेहे सेत्स्यतीति सप्तममध्ययनम् ॥ ७ ॥ रामकृष्णाङ्गजोऽष्टमो वर्षत्रयं व्रतपर्यायं परिपाल्य सहस्रारेऽष्टमे कल्पेऽष्टारशसागराण्यायुरनुपाल्य तत च्युतो विदेहे सेत्स्यतोति अष्टममध्ययनम् ॥ ८ ॥ पितृसेनकृष्णागजो नवमो वर्षद्वयव्रतपर्यायपरिपालनम् कृत्वा प्राणतदेव. लोके दशमे उत्पद्य एकोनविंशतिसागरोपमाण्यायुरनुपाण्य तत युतो विदेहे सेत्स्यतीति नवममध्ययनम् ॥९॥ महासेनकृष्णाङ्गजश्च दशमो वर्षद्वयव्रतपर्यायपालनपरोऽनशनादिविधिनाऽच्युते द्वादशे देवलोके समुत्पद्य द्वाविंशतिसागरोपमाः ण्यायुरनुपाल्य तत च्युतो महाविदेहे सेत्स्यतीति दशममध्ययनम् ॥ १० ॥ इत्येवं कल्पावतंसकदेवप्रतिबद्धग्रन्थपद्धतिः कल्पावतंसकदेवप्रतिबद्धग्रन्थपद्धतिः कल्पावतंसिकेत्युच्यते । ता एताः परिसमाप्ताः द्वितीयवर्गश्च ॥ २ ॥
॥ पुफिया ॥३॥
[पृ० ३४ ] अथ तृतीयवर्गोऽपि दशाध्ययनात्मकः 'निक्खेवओ' त्ति निगमनवाक्यं यथा 'एवं खलु जंबु समणेणं भगवया महावीरेणं आईगरेणं इत्यादि जाव सिद्धिगहनामधेयं ठाणं संपाविउकामेणं तइयवग्गे वग्ग (पढमअज्झ) यणस्स पुफियाभिहाणस्स अयमढे पन्नत्ते' एवमुत्तरेष्वध्ययनेषु सूरशुक्रबहुपुत्रिकादिषु निगमनं वाच्यं तत्तदभिलापेन।
[पृ. ३५ ] 'केवलकप्पं' ति केवलः-परिपूर्णः स चासो कल्पश्च केवलकल्पः-स्वकार्यकरणसमर्थः केवलकल्पः तं स्व. गुणेन सम्पूर्णमित्यर्थः । 'कूडागारसालादिट्ठतो' ति कस्मि

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श्चिदुत्सवे कस्मिश्चिन्नगरे बहिर्भागप्रदेशे महती देशिकलोकवसनयोग्या शाला-गृहविशेषः समस्ति । तत्रोत्सवे रममाणस्य लोकस्य मेघवृष्टिर्भवितुमारब्धा, ततस्तदुभयेन त्रस्तबहुजनस्तस्यां शालायां प्रविष्टः, एवमयमपि देवविरचितो लोकः प्रचुरः स्वकार्य नाटयकरणं तत्संहत्यानन्तरं स्वकीयं देवशरीरमेत्रानुप्रविष्टः इत्ययं शालादृष्टान्तार्थः। 'अड्ढे जाव' त्ति अड्ढे दित्त वित्ते विच्छिन्नविउलभवणसयणासणजोणवाहणाइन्ने बहुधणबहुजायसवे आओगपओगसंपउत्ते विच्छड्डियपउरभत्तपाणे बहुदासीदासगोमहिसगवेलगप्पभूए इति यावच्छब्दसंगृहीतम् । 'जहा आणंदो' त्ति उपासकदशाडोक्तः श्रावक आनन्दनामा, स च बहूणं ईसरतलवरमाडंबियकोडंबियनगरनिगमसेट्ठिसत्थवाहाणं बहुसु कज्जेसु य कारणेसु य मंतेसु य कुडुंबेसु य निच्छिएसु य ववहारेसु य आधुच्छणिज्जे पडिपुच्छणिज्जे सव्वकज्जवट्टावर सयस्स वि य णं कुटुंबस्ल मेढोभूए होत्था । 'पुरीसादाणोय 'त्ति पुरुषरादीयते पुरुषादानीयः । नवहस्तोच्छ्यः -नवहस्तोच्चः अट्ठतीसाए अज्जियासहस्सेहिं संपरिवुडे इति यावत्करणात् दृश्यम् । हतुट्ठचित्तमाणंदिर इत्यादि वाच्यम् । देवाणुप्पियाणं अंतिए पव्वयामि । यथा गङ्गदत्तो भगवत्यङ्गोक्तः, स हि किंपाकफलोवों मुणिय विसयसोक्खं जलयुब्बुयसमाणं कुसग्गबिंदुचश्चलं जीवियं च नाऊणमधुवं चइत्ता हिरणं विपुलधणकणगरयणमणिमोत्तियसंखसिलप्पवालरत्तरयणमाइयं विच्छडइत्ता दाणं दाइयाणं परिभाइत्ता आगाराओ अणगारिय पम्वइओ जहा तहा अंगई वि गिहनायगो परिच्चइय सव्वं पकाओ जाओ य पंचसमिमो तिगुत्तो अममो अकिंचणो गुत्तिदिओ गुत्तबंभयारी इत्येवं यावच्छब्दात् रश्यम्।

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२.६
[ पृ० ३६ ]
चउत्थछट्ठट्ठमदसम दुवालसमासद्धमास
4
.
खवणेहिं अप्पाणं भावेमाणे बहूई वासाई सामन्नपरियागं पाउणइ । 'विराहियसामन्ने त्ति श्रामण्यं व्रतं तद्विराधना चात्र न मूलगुणविषया, किं तूत्तरगुणविषया, उत्तरगुणाश्च पिण्डविशुध्ध्यादयः, तत्र कदाचित् द्विचत्वारिंशद्दोपविशुद्धाहारस्य ग्रहणं न कृतं कारणं विनाऽपि, बालग्लानादिकारणेशुद्धमपि गृन्न दोषवानिति, पिण्डस्याशुद्धतादौ विराधितश्रमणता ईर्यादिसमित्यादिशोधनेऽनादरः कृतः अभिग्रहाश्च गृहीताः कदाचिद् भग्ना भवन्तोति शुण्ठ्यादिसन्निधिपरिभीगमङ्गलालनपादक्षालनादि च कृतवानित्यादिप्रकारेण सम्यगपालने व्रतविराधनेति सा च नालोचिता गुरुसमीपे इत्यनालोचितातिचारो मृत्वा कृतानशनोऽपि ज्योतिष्केंन्द्रे चन्द्ररूपतयोत्पन्नः ।
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निक्खेवओ' त्ति निगमनं तच्च प्रागुपदर्शितमेव ॥ तच्चे अज्झयणे शुक्रवक्तव्यताऽभधियते- 'उक्खेवओ ' उत्क्षेपः - प्रारम्भवाक्यं यथा - जइ णं भंते ! समणेणं जाव सपत्तणं दोच्चस्स अज्झयणस्स पुष्यिाणं अथमट्ठे पन्नत्त, तच्चस्स णं अज्झयणस्स भंते । पुष्कियाणं समणेणं जाव संपत्तेण के अट्ठे पन्नते ? एवं खलु जंबू ? तेणं कालेणं २ रायगिद्दे नयरे इत्यादि । 'तवागओन्ति रायगिहे सामिसमोवे |
[ पृ० ३७ ] 'रिउब्वेय जाव' इति ऋग्वेदयजुर्वेदसामवेदाथर्वणवेदानाम् इतिहासपञ्चमानाम् इतिहासः पुराणं निर्घण्टपष्ठानाम् निर्घण्टो नाम कोशः साङ्गोपाङ्गानाम् अङ्गानि -शिक्षादीनि उपाङ्गानि तदुक्त प्रपञ्चनपराः प्रबन्धाः, धारकः - प्रवर्तकः वारकः
सरहस्यानाम्-पदम्पर्ययुक्तानां

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२७ अशुद्धपाठनिषेधकः पारगः-पारगामि षडङ्गवित्, षष्ठित. न्त्रविशारदः षष्ठितन्त्रं-कापिलीयशास्त्रं षडङ्गवेदकत्वमेव व्यनक्ति, संख्याने-गणितस्कन्धे शिक्षाकल्पे-शिक्षायामशर. स्वरूपनिरूपके शास्त्रे कल्पे-तथाविधसमाचारप्रतिपादके व्याकरणे-शब्द लक्षणे छन्दसि-गद्यपद्यवचनलक्षणनिरुक्तप्रति. पादके ज्योतिषामयने-ज्योतिःशाने अन्येषु च ब्राह्मणकेषु शास्त्रेषु सुपरिनिष्ठितः सोमिलनामा ब्राह्मणः स च पार्श्वजिनागमं श्रुत्वा कुतूहलवशान्जिनसमीपं गतः सन् ‘इमाई यणं ' इति इमान् एतद्रूपान् 'अट्ठाई ' ति अर्थान् अर्थ्यमानत्वादधिगम्यमानत्वादित्यर्थः । “हेऊई' ति हेतून् अन्तः तिन्यास्तदीयज्ञानसंपदो गमकान् , 'पलिणाई' ति यात्रायापनोयादीन् प्रश्नान् पृच्छयमानत्वात् , कारणाई' ति कारणानि-विवक्षितार्थनिश्चयजनकानि व्याकरणानि-प्रत्युत्तरतया व्याक्रियमाणत्वादेषामिति, 'पुच्छिस्सामि' त्ति प्रश्नयिध्ये इति कृत्वा निर्गतः । 'खंडियविहुणो' त्ति छात्ररहितः, गत्वा च भगवत्समीय एवमवादोत्-' जत्ता ते भंते ? जवणिज्जं च ते? ' इति प्रश्नः तथा सरिसवया मासा कुलत्था एते भोजएण एगे भवं दुवे भवं इति च एषां च यात्रादिपदानामागमिकगम्भीरार्थत्वेन भगवति तदर्थपरिज्ञानमसंभा. मयताऽपभ्राजनार्थम् प्रश्नः कृत इति — सरिसवय' त्ति एकत्र सदृशवयसः अन्यत्र सर्षपाः-सिद्धार्थकाः, 'मास' त्ति एकत्र माषो-दशार्धगुज्जामानः सुवर्णादिविषयः अन्यत्र माषाः धान्यविशेषः उडर इति लोके रूढः, 'कुलत्थ ' त्ति एकत्र कुले तिष्ठन्ति इति कुलत्थाः, अन्यत्र कुलस्था:-धान्यविशेषः । सरिसवयादिपदप्रश्नश्च छलग्रहणेनोपहासार्थ कृतः इति, 'एगे भवं' ति एको भवान् इत्येकत्वाभ्युपगमे आत्मनः कृते भगवता श्रोत्रादिविज्ञानानामवयवानां चात्मनो

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૨૮
ऽनेकश उपलब्ध्या एकत्वं दूषयिष्यामीति बुध्ध्या पर्यनुयोगो द्विजेन कृतः यावच्छब्दात् 'दुवे भवं ' ति गृह्यते द्वौ भवान् इति च द्वित्वाभ्युपगमेऽहमेकत्वविशिष्टस्यार्थस्य द्वित्वविरोधेन द्वित्वं दूषयिष्यामोति बुध्ध्या पर्यनुयोगो विहितः अत्र भगवान् स्याद्वावपक्षं निखिलदोषगोचरातिक्रान्तमवलम्योत्तरमदायि ( मदात्)-एकोऽप्यहं, कथं? द्रव्यार्थतया जीवद्रव्यस्यैकत्वात् न तु प्रदेशार्थतया ( प्र देशार्थतया) ह्यनेकत्वात् , ममेत्यवादीनामेकत्वोपलंभो न बाधकः, ज्ञानदर्शनार्थतया कदाचित् द्वित्वमपि न विरुद्धमित्यत उक्तं द्वावप्यह, किं चैकस्यापि स्वभावभेदेनानेकधात्वं दृश्यते, तथा हि-एको हि देवदत्तादिपुरुष एकदैव तत्तदपेक्षया पितृ. त्वपुत्रत्वभ्रातृव्यत्वमातुलत्वभागिनेयत्वादीननेकान् स्वभावान् लभते। 'तहा अक्खए अव्वए निच्चे अवढिए आय'त्ति यथा जीवद्रव्यस्यैकत्वादेकस्तथा प्रदेशार्थतयाऽसंख्येयप्रदेशतामाश्रित्याक्षयः, सर्वथा प्रदेशानां क्षयाभावात् , तथाऽव्ययः क्रियतामपि व्ययत्वाभावात् , असंख्येयप्रदेशता हि न कदाचनाप्यपति । अतो व्यवस्थित्वान्नित्यताऽभ्युपगमेऽपि न कश्चिदोषः, इत्येवं भगवताऽभिहिते तेनापृष्टेऽप्यात्मस्वरूपे तद्बोधार्थ, व्यवच्छिन्नसंशयः संजातसम्यक्त्वः 'दुवालसविहं सावगधम्म पडिवज्जित्ता सट्ठाणमुवगओ सोमिलमाहणो' ।
[पृ० ३८ ] 'असाहुदंसणेणं' ति असाधवः-कुदर्शनिनो भागवततापसादयः, तद्दर्शनेन साधूनां च-सुश्रमणानामदर्शनेन तत्र तेषां देशान्तरविहरणेनादर्शनतः अत ए. बोपर्युपासनतस्तदभावात् , अतो मिथ्यात्वपुद्गलास्तस्य प्रवधमानतां गताः, सम्यक्त्वपुद्गलाश्चापचीयमानास्त एवैभिः कारणमिथ्यात्वं गतः । तदुक्तम् -"मइमेया पुवोग्गाहसंसग्गीए य अभिनिवेसणं । चउहा खलु मिच्छत्तं साहूणं

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२९
दंसणेणऽहवा || १ ||" अतो अत्र असाहुदंसणेणं इत्युक्तम् । अज्झत्थिर जाव' त्ति आध्यात्मिकः - आत्मविषयः चिन्तितः स्मरणरूपः प्रार्थितः - लघुमाशंसितः मनोगतो - मनस्येव वर्तते यो न बहिः प्रकाशितः सङ्कल्पो विकल्पः समुत्पन्नः - प्रादु· र्भूतः, तमेवाह - एवमित्यादि 'वयाइं चिण्णाई' व्रतानि मियमास्ते च शौचसंतोषतपःस्वाध्यायादीनां प्रणिधानानि वेदाध्ययनादि कृतं च ततो ममेदानीं लौकिकधर्मस्थानाचरणयारामारोपणं कर्तुं श्रेयः तेन वृक्षारोपणमिति, अत एवाह - ' अंबारामे य इत्यादि ।
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[ पृ० ३९ ] कल्लं पाउप्पभायाए रयणीए जलते सूरिट इत्यादि वाच्यम् । मित्तनाइमियग सम्बन्धि परियणं पि य आमंतित्ता विउलेणं असणापाणखाइमसाइझेण भोयावत्ता समाणित्ता इति अत्र मित्राणि सुहृदः ज्ञतियः समानजातयः निजकाः - पितृव्यादयः संबन्धिनः- श्वसुरपुत्रादयः परिजनो दासीदासादिः तमामंत्र्य विपुलेन भोजनादिना भोजयित्वा सत्कारयित्वा वस्त्रादिभिः संमानयित्वा गुणोत्कीर्तनतः ज्येष्ठपुत्रं कुटुम्बे स्थापयित्वाऽधिपतित्वेन गृहीत लोहकटाहाद्युपकरणाः । ' वाणपत्थ' त्ति वने भवा वानी प्रस्थानं प्रस्था-अवस्थितिः वानी प्रस्था येषां ते वानप्रस्थाः अथवा 'ब्रह्मचारी गृहस्थश्च वानप्रस्थो यतिस्तथा । इति चत्वारो लोकप्रतीता आश्रमाः एतेषां तृतीयाश्रमवर्तिनो वानप्रस्था: 'होत्ति यत्ति अग्निहोत्रिका: 'पोत्तिय ' ति वस्त्रधारिणः कोप्तिया जन्नई सदुई घालई हुंबउट्ठा दंतुक्खलिया उम्मज्जगा सम्मज्जगा निम्मज्जगा संपक्खागा दक्खिणकुलगा उत्तरकुलगा संखधम्मा कुल धम्मा मियलुद्धया हत्थितावसा उद्दंडगा दिसापोक्खिणो
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३०
6
उम्मज्जग
कुलग
वासिणो बिलवासिणो जलवासिणो रुक्त्रमूलिया अंबुभक्खिणी वायुभक्खिणो सेवालभक्खिणो मूलाहारा कंदा. द्वारा तयाहारा पत्ताहारा पुष्काहारा फलाहारा बोयाहारा परिसडिय कंदमूलतयपत्त पुण्फफलाहारा जलाभिसेयक ढणगाय यावहिं पंचग्गीवावेदि इंगालसोल्लियं कंदुसोल्लियं । तत्र 'कोत्तिय ' ति भूमिशायिनः, 'जन्नद्द' त्ति यज्ञयाजिनः, ' लड्ढइ ' ति श्राद्धाः घालइ त्ति गृहीतभाण्डाः ' हुंबउट्ठ' त्ति इंडिकाश्रमणाः, 'दंतुक्खलिय ' ति फलभोजिनः त्ति उन्मज्जममात्रेण ये स्वान्ति ति उन्मज्जनस्यैवासकृत्करणेन ये स्नान्ति, ' ति स्नानार्थम् ये निमग्ना एव क्षणं तिष्ठन्ति, लग' त्ति मृत्तिकाघर्षणपूर्वकं येऽङ्ग क्षालयन्ति, ਚਿ यैर्गङ्गादक्षिणकुल एव वस्तव्यं, उत्तरकुलग त्ति उक्तविपरीताः, सङ्घधम्म ति शङ्ख ध्यात्वा ये जेमन्ति यद्यन्यः कोऽपि नागच्छति, कुलधमग प्ति ये कुले स्थित्वा शब्दं कृत्वा भुञ्जते, ' मियलुद्धय' त्ति प्रतीता एव, 'हत्थितावस ' प्ति ये हस्तिनं मारयित्वा तेनैव बहुकालं भोजनतो यापयन्ति, ' उद्दंडग 'त्ति ऊर्ध्वकृतदण्डा ये संचरन्ति ' दिसापोक्खिणो ' त्ति उदकेन दिशः प्रोक्ष्य ये फलपुष्पादि समुचिन्वति, 'वकवासिणो' ति वल्कलवाससः, 'बिलबासिणो' त्ति व्यक्तम्, पाठान्तरे 'बेलवासिणो' ति समुद्रवेलावासिन: ' जलवासिणो' ति ये जलनिषण्णा एवासते, शेषाः प्रतीताः नवरं, ' जलाभिसेयकढिणगाय ' ति ये स्नात्वा न भुञ्जते स्नात्वा स्नात्वा पाण्डुरीभूतगात्रा इति वृद्धाः क्वचित् 'जलाभिसेयकढिणगायभूय' त्ति दृश्यते तत्र जलाभिषेककठिनगात्र भूताः जाता ये ते तथा, ' इंगालसोल्लिय' ति अङ्गारैरिव पक्वम्,
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'सम्मज्जग ' निम्मज्जग '
संपक्खा'दक्खिण
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'कंदुसोल्लियं 'ति कन्दुपक्वमिवेति । 'दिसाचकवालपर्ण तवोकम्मेणं' ति एकत्र पारणके पूर्वस्यां दिशि यानि फलादीनि तान्याहृत्य भुङ्क्ते, द्वितीये तु दक्षिणस्यामित्येवं दिक्चक्रवालेन तत्र तपःकर्मणि पारणककरणं तत्तपःकर्म दिक्चक्रवालमुच्यते तेन तपःकर्मणेति ।
[पृ. ४० ] 'वागलवत्थनियत्थे' त्ति वल्कलं-वल्कः तस्येद वाल्कलं तद्वस्त्रं निवसितं येन स वाल्कलवस्त्रनिवसितः । 'उडए' त्ति उटज:-तापसाश्रमगृहम् । 'किढिण' त्ति वंशमयस्तापसभाजनविशेषः ततश्च तयोः सांकायिकंभारोद्वहनयन्त्रं किढिणसांकायिकम् । 'महाराय' त्ति लोक. पालः । 'पत्थाणे पत्थियं ' प्रस्थाने परलोकसाधनमार्गे प्रस्थितं-प्रवृत्तं फलाचाहरणार्थ, गमने वा प्रवृत्तम् । सोमिलद्विजऋषिम् । — दब्मे य ' त्ति समूलान् ‘कुसेय' दर्भानेव निर्मुलान् । — पत्तामोड च ' त्ति तरुशाखामोटितपत्राणि । * समिहाउ' त्ति, समिधः काष्ठिकाः, 'वेई वड्ढेइ ' त्ति वेदिकां देवार्चनस्थानं वर्धनी-बहुकारिका तां प्रयुक्ते इतिवर्धयति-प्रमार्जयतीत्यर्थः । ‘उवलेवणसमज्जणं ' (ति) जलेन संमार्जनं बा शोधनम् । 'दब्भकलसहत्थगए' त्ति दर्भाश्च कलशकश्च हस्ते गता यस्य स तथा, 'दब्भकलसा हत्थगए 'त्ति क्वचित्पाठः तत्र दर्भेण सहगतो यः कलशकः स हस्तगतो यस्य स तथा । 'जलमज्जणं' ति जलेन बहिःशुद्धिमात्रम् । 'जलकीडं 'ति देहशुद्धावपि जलेमाभिरतिम् । 'जलाभिसेय' ति जलक्षालनम् । 'आयन्ते' त्ति जलस्पात् चोक्खे'त्ति अशुचिद्रव्यापगमात् किमुक्त भवति । 'परमभू' त्ति 'देवपिउकयकज्जे' ति देवानां पिता पकृत कार्य जलालिदानं येन स तथा । 'सरएणं अरणि

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३२
महेइ ' त्ति शरकेण-निर्मन्थकाप्टेन अरणि-निर्मन्थनीय काष्ठं मध्नाति -घर्षयति ।
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[ पृ० ४१ ] अग्गिस्स दाहिणे इत्यादि सार्धश्लोकः तद्यथा शब्दवर्ज, तत्र च ' सत्तंगाई समादद्दे 'त्ति सप्ताङ्गानि समादधाति - सन्निधापयाति सकथं १ वल्कलं २ स्थानं ३ शय्याभाण्डं ४ कमण्डलुं ५ दण्डदारुं तथात्मानमिति । तत्र सकथं - तत्समयप्रसिद्ध उपकरणविशेषः स्थानं ज्योतिःस्थानम् पात्रस्थानं वा, शय्याभाण्डं शय्योपकरणं, कमण्डलुः - कुण्डिका दण्डदारु-दण्डकः, आत्मा प्रतीतः । चरु साहेइ 'त्ति चरुः - भाजनविशेषः तत्र पच्यमानं द्रव्यमपि चरुरेव तं चरु बालमित्यर्थः साधयति - रन्धयति । ' बलिं वहस्सदेवं करेह त्ति बलिना वैश्वानरं पूजयतीत्यर्थः । ' अतिहिपूयं करेह ' ति अतिथेः- आगन्तुकस्य पूजां करोतीति 'जाव गहा कडुच्छ्रयतं बियभायणं गहाय दिसापोक्खियतावसत्तम् पव्वइय प्रत्रजितेऽपि षष्ठादितपःकरणेन दिशः प्रेक्षितत्वादिविधिं च कृत्वा पारणादिकमाचरितवान् । इदानीं च इदं मम श्रेयः कर्तु तदेवाह-
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[ पृ० ४२ ] ' जाव जलते सूरिए ' दृष्टान् अभाषिताम् आपृच्छ्य, बहूनि सभ्वशतानि समनुमान्य संभाष्य, गृहीतनिजभाण्डोपकरणस्योत्तरदिगभिमुखं गन्तुं मम युज्यते इति संप्रेक्ष्यते चेतसि 'कट्ठमुद्दाय मुहं वंधत्ता' यथा काष्ठं काष्ठमयः पुत्तलको न भाषते एवं सोऽपि मौनाबलम्बी जातः यद्वा मुखरन्ध्राच्छादकं काष्ठखण्डमुभयपार्श्वच्छिद्रद्वयप्रेषितदवरकान्वितं मुखबन्धनं काष्ठमुद्रा तया मुखं बध्नाति । जलस्थलादीनि सुगमानि एतेषु स्थानेषु स्खलितस्य प्रतिप्रतितस्य वा न तत उत्थातुं मम कल्पते । महाप्रस्थान

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पदं ति मरणकालभावि कर्तु ततः प्रस्थितः-कर्तुमारब्धः । 'पुव्वावरण्हकालसमयंसि' त्ति पाश्चात्यापराण्हकालसमयः दिनस्य चतुर्थप्रहरलक्षणः । पुवारत्तावरत्तकालसमयसि त्ति पूर्वरात्रो-रात्रेः पूर्वभागः, अपररात्रो-रात्रेः पश्चिमभागः तल्लक्षणो यः कालसमयः-कालरूपसमयः प्त तथा तत्र रात्रिमध्याह्ने (मध्यरात्रे) इत्यर्थः । अन्तिक-समीपं, प्रादुर्भुतः । इत ऊर्ध्व सवं निगलिद्धं जाच निक्खेवओ त्ति । नवरं विराधितसम्यक्त्वः । अनालोचिताप्रतीकान्तः । शुक्रग्रहदेवतया उत्पन्नः ॥
[पृ०४६] वहुपुत्तियाध्ययने 'उक्खेवओत्ति उत्क्षेपः प्रारंभवाक्यं यथा-जइणं भंते समणेणं सिद्धिगइनामधेयं ठाणं संपाविउकामेणं तच्चवग्गस्स पुप्फियाणं तइयज्झयणस्स अयमढे पन्नत्ते, चउत्थस्स णं अज्झयणस्स पुफियाणं के अहे पण्णते?
[पृ० ४७ ] एतम्स 'दिव्या देविड्ढी पुच्छ' त्ति, किण्हं लद्धा-केन हेतुनोपार्जिता ? किण्णा पत्ता-केन हेतुना प्राप्ता उपार्जिता सती प्राप्तिमुपगता? किण्णा' भिसमण्णागय त्ति प्राप्तापि सतीकेन हेतुनाऽऽभिमुख्येनसांगत्येन च उपार्जनस्य च पश्चाद्भोग्यतामुपगतेति । एवं पृष्ट सत्याह एवं खलु' इत्यादि । वाणारस्यां भद्रनामा सार्थवाहोऽभूत् । 'अड्ढे इत्यादि अडढे दिले वित्त चिच्छिण्णविरलभवणसयणासणजाणवाहणाइण्णे बहुधणजाइआययणआओगपओगसंपउत्ते विच्छड्डियपउरभत्तपाणे बहुदासीदासगोमहिसगवेलकप्पभूए बहुजणस्स अपरिभूए, सुगमान्येतानि, । नवरं आत्यः-ऋद्धया परिपूर्णः, दृप्तः-दर्पवान् , वित्तो-विख्यातः । भद्रसार्थवाहस्य भार्या सुभद्रा सुकुमाला । 'वंझ' त्ति अपत्यफलापेक्षया निष्फला, 'अवियाउरि' त्ति प्रसवानन्तरमपत्यमरणेनापि फलतो वन्ध्या

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भवति अत उच्यते-'अवियाउरित्ति अविजननशीलाऽपत्या. नाम्, अत पवाह-जानुकूपराणामेव माता-जननी जानुकूर्परमाता, एतान्येव शरीरांशभूतानि तस्याः स्तनौ स्पृशन्ति नापत्यमित्यर्थः अथवा जानुकूर्पराण्येवमात्रा परप्राणादिसाहाय्य समर्थः उत्सङ्गनिवेशनीयो वा परिकरो यस्याः न पुत्रलक्षणः स जानुकूर्परमात्रः । 'इमेयारूचे' त्ति इहैव दृश्यं " अयमेयारूवे अज्जस्थिए चिंतर पत्थिए मणोगए संकप्पे समु. प्पज्जित्था” तत्रायं एतद्रूपः आध्यात्मिकः-आत्माश्रितः चिन्तितः-स्मरणरूपः मनोगतो-मनोविकाररूपः संकल्पो-विकल्पः समुत्पन्नः । 'धन्नाओ णं ताओ' इत्यादि धन्याधनमर्हन्ति लप्स्यन्ते वा यास्ता धन्याः इति यासामित्यपे. क्षया, अम्बाः-स्त्रियः पुण्याः-पवित्राः कृतपुण्याः-कृतसुकृताः कृतार्थाः-कृतप्रयोजनाः कृतलक्षणा:-सफलीकृतलक्षणाः । 'सुलद्धे णं तासिं अम्मगाणं मणुयजम्मजीवियफले' सुलब्धं च तासां मनुजजन्मजीवितफलं च । 'जासिं 'ति यासां मन्ये इति वितर्कार्थी निपातः । निजकुक्षिसंभूतानि डिम्भरूपाणीत्यर्थः । स्तन दुग्धे लुब्धानि यानि तानि तथा । मधुराः समुल्लापा येषां तानि तथा । मन्मनम्-अव्यक्तमीषल्ललितं प्रजल्पितं येषां तानि तथा । स्तनमूलात् कक्षादेशभागमभिसरन्ति मुग्धकानि-अव्यक्तविज्ञानानि भवन्ति । पण्हयन्ति-दुग्धं पिबन्ति । पुनरपि कोमलकमलोपभाभ्यां हस्ताभ्यां गृहीत्वा उत्सङ्गे निवेशितानि सन्ति । ददति समुल्लापकान् , पुनः पुनः मञ्जुलप्रभणितान् मञ्जुलं-मधुरं प्रभणितं-भणितिर्येषु ते तथा तान् , इह सुमधुरानित्यभिधाय यन्मज़ुलप्रभणितानीत्युक्तं तत्पुनरुक्तमपि न दुष्टं संभ्रमभ. णितत्वादस्येति । एत्तो' त्ति विभक्तिपरिणामादेषाम्-उक्तविशेषणवतां डिम्भानां मध्यादेकतरमपि-अन्यतरविशेषणमपि

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डिम्भं न प्राप्ता इत्युपहतमनःसङ्कल्पा भूमिगतदृष्टिका करतलपर्यस्तितमुखी ध्यायति । अथानन्तरं यत्संपन्नं तदाह-'ते णं काले ण' मित्यादि ।
[पृ०४८] गृहेषु समुदान-भिक्षाटनं गृहसमुदानं भैरं, तनिमित्तमटनम् । साध्वीसंघाटको भद्रसाथवाहगृहमनुप्रविष्टः । तनार्या चेतसि चिन्तितक्ती ( एवं वयासी) यथा-विपुलान्समृद्धान् भोगान् भोगभोगान्-अतिशयवतः शब्दादीन् उप. भुञ्जाना विहरामि-तिष्ठामि केवलं तथापि डिम्भादिकं न प्रजन्ये-न जनितवती अहं, केवलं ता एव स्त्रियो धन्या यासां पुत्रादि संपद्यत इति खेदपरायणा 'हवति'(ऽहं वर्ते )। तदत्रार्थे यूयं किमपि जानोवे न वेति ? यद्विषये परिक्षानं संभावयति तदेव विद्यामन्त्रप्रयोगादिकं वक्तुमाह । केवलिप्रज्ञप्तधर्मश्च" जीवदयसच्चवयणं, परधणपरिवजणं सुसीलं च । खंती पंचिंदियनिग्गहो य धम्मस्स मूलाई ॥१॥" इत्यादिः । एवमेयं ति एवमेतदिति साध्वीवचने प्रत्या (त्यया)विष्करणम् । एतदेव स्फुटयति-तहमेयं भंते ।' तथैवैतद्यथा भगवत्यः प्रतिपादयन्ति यदेतद्यूयं वदथ तथैवैतत् । 'अवितहमेयंति सत्यमेतदित्यर्थः । 'असंदिद्धमेय'ति संदेहवर्जितमेतत् । एतान्येकार्थान्यत्यादरप्रदर्शनायोक्तानि सत्योऽयमों यथं वदथ इत्युक्त्वा वदन्ते-वाग्भिः स्तौति, नमस्थति कायेन प्रणमति चंदित्ता नमसित्ता सावगधम्म पडिघजइ देवगुरुधर्मप्रतिपत्तिं कुरुते ।।
यथासुखं देवानुप्रिये ! अत्रार्थ मा प्रतिवन्ध-प्रतिघातरूपं प्रमादं मा कृथाः ।
[ पृ० ५० ] आघवणाहित्ति आख्यापनाभिश्च सामान्यतः प्रतिपादनः । 'पण्णवणाहि यत्ति प्रज्ञापनाभिश्च-विशेषतः

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कथनैः । सण्णवणाहि यत्ति संज्ञापनाभिश्च संबोधनाभिः 'विण्णवणाहि यत्ति विज्ञापनाभिश्व-विज्ञप्तिकाभिश्च सप्रणयप्रार्थलः । चकाराः समुच्चयार्थाः ।
'आवित्तए'त्ति आख्यातुं वा प्रज्ञापयितुं वा संज्ञापयितुं वा विज्ञापयितुं वा न शक्नोतीति प्रक्रमः सुभद्रा भार्या ब्रतग्रहणान्निषेधयितुं 'ताहे' इति तदा 'अकामए चेव' अनिच्छन्नेव सार्थवाहो निष्क्रमणं-व्रतग्रहणोत्सवं अनुमनितवान् (अनुमतवान्) इति! किंबहुना? मुंडा अवित्ता अगाराओ अणमारियं पब्बइ त्ति । इत ऊर्ध्व सुगमम् ।
[ पृ०५३ ] 'जाय पाडियक्कं उवस्सय ति सुव्रतार्थिको. पाश्रयात् पृथक् विभिन्नमुपाश्रयं प्रतिपद्य विचरति--आस्ते । 'थजाहिं अणोहट्टिय' त्ति यो बलाद्धस्तादौ गृहीत्वा प्रवर्तमानं निवारयति सोऽपट्टिकः तदभावादनपघट्टिका, अनिवारितानिषेधकरहिता, अत एव स्वच्छन्दमतिका । ज्ञानादोनां पाखें तिष्ठतीति पार्श्वस्था इत्यादि सुप्रतीतम् । ___'उवत्थाणियं करेइति उपस्थानं-प्रत्यासत्तिगमनं तत्र प्रेक्षणककरणाय यदा विधत्ते ।
[पृ० ६४ ] 'दिव्वं देविडिति देवद्धिः-परिवारादिसंपत्, देवद्युतिः-शरीराभरणादीनां दीप्तियोगः, देवानुभागः-अद्भुतवैक्रियशरीरादिशक्तियोगः, तदेतत्सर्व दर्शयति-विनयपरिणयमेतति विनका परिणतमात्रोपभोगेषु अत एव यौवनोद्गममनुमाता । 'रूवेण यत्ति रूपम्-आकृतिः यौवनं-तारुण्यं लावण्यं चेह स्पृहणीयता चकारात् गुणग्रहः शुणाश्च मृदुत्वौदार्यादयः, एतैरुत्कृष्टा-उत्कर्षवती शेषस्त्रीभ्यः, अत एव उत्कृष्टमनोहरशरोरा चापि भविष्यति । 'विन्नयपरिणयमित्तं पडिकुविएणं सुक्केणं ति प्रतिकूजितं-प्रतिभाषितं यत् शुक्लं

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३७
द्रव्यं तेन कृत्वा प्रभूतमपि वाञ्छितं देयद्रव्यं दत्त्वा प्रभूताभरणादिभूषितं कृत्वाऽनुकूलेन विनयेन प्रियभाषणतया भवद्योग्येयमित्यादिना इट्ठा इट्ठा ' 'वल्लभा'' कंता ' कमनीयत्वात् 'प्रिया' सदा प्रेमविषयत्वात् ' मणुण्णा' सुंदरत्वात् एवं 'संमया अणुमया' इत्यादि दृश्यम् । आभरणकरण्डकसमानोपादेयत्वादिना । तेलकेला सौराष्ट्रप्रसिद्धो मृन्मयस्तैलस्य भाजनविशेषः, स च भङ्गभयाल्लोठनभयाच्च सुष्ठु संगोप्यते एवं साऽपि तथोच्यते । 'चेलपेडा इवेति वस्त्रम अपेवेत्यर्थः । 'रयणकरंडग' इति इन्द्रनीलादिरत्नाश्रयः सुसंरक्षितः सुसंगोपितश्च क्रियते ।
[ पृ० ५५ ] 'जुयलगं' दारकदारिकादिरूपं प्रजनितवती । पुत्रकैः पुत्रिकाभिश्च वर्षदशकादिप्रमाणतः कुमारकुमारिकादिव्यपदेशभाक्त्वं डिम्भडिम्भिकाश्च लघुतरतया प्रोच्यन्ते । अप्येके केचन 'परंगणेहिं'ति नृत्यद्भिः । 'परक्कममाणेहि 'ति उल्ललयद्भिः । ' पक्खोलणयहिं ति प्रस्खलद्भिः । हसद्भिः, रुषद्भिः, 'उक्क्रूवमाणेहिं ति बृहच्छब्दैः पूत्कुर्वद्भिः । पुव्वड ( दुब्बल) त्ति दुर्बला | 'पुवरत्तावरत्तकालसमयंसि'त्ति पूर्वराश्रश्चासावपररात्रश्चेति पूर्वरात्रापररात्रः स एव कालसमयः कालविशेषस्तस्मिन् रात्रेः पश्चिमे भाग इत्यर्थः अथमेतद्रूपः आध्यात्मिकः - आत्माश्रितः, चिन्तितः स्मरणरूपः प्रार्थितःअभिलाषरूपः मनोविकाररूपः संकल्पो विकल्पः समुत्पन्नः ।
इह ग्रन्थे प्रथमवर्गो दशाध्ययनात्मकः, निरयापलिकाख्यनामकः । द्वितीयवगों दशाध्ययनात्मकः, तत्र च कल्पावर्तसिका इत्याख्या अध्ययनानाम् तृतीयवर्गोऽपि दशाध्ययनात्मकः, पुष्पिकाशब्दाभिधेयानि च तान्यध्ययनानि, तत्राद्ये चन्द्रज्योति केन्द्रवतव्यता १ । द्वितीयाध्ययने सूर्यवक्तव्यता

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३८
२ । तृतोये शुक्रमहाग्रहवक्तव्यता ३ । चतुर्थाध्ययने बहुपुत्रिकादेवीवक्तव्यता । पञ्चमेऽध्ययने पूर्णभद्रवक्तव्यता ५ । षष्ठे माणिभद्र देववक्तव्यता ६ । सप्तमे प्राग्भविकचन्दनानगयीं दत्तनामकदेवस्य द्विसागरोपमस्थितिकस्य वक्तव्यता ७ । अष्टमे शिवगृहपति (तेः) मिथिलावास्तव्यस्य देवत्वेनोत्पन्नस्य द्विसागरोपमस्थितिकस्य वक्तव्यता ८ | नवमे हस्तिनापुरवास्तव्यस्य द्विसागरोपमायुष्कतयोत्पन्नस्य देवस्य बलनामकस्य वक्तव्यता ९ । दशमाध्ययनेऽणाढियगृहपतेः काकन्दीनगरीवास्तव्यस्य द्विसागरोपमायुष्कतयोत्पन्नस्य देवस्य वक्तव्यता २० । इति तृतीयवर्गाध्ययनानि ॥ ३ ॥
॥ पुष्कचुला ॥ ४ ॥
[ पृ० ६१-६५ ] चतुर्थवर्गेऽपि दशाध्ययनात्मकः श्रीह्रीधृतिकीर्तिबुद्धिलक्ष्मीइलादेवी सुरादेवीरसदेवीगन्धदेवीतिवक्तव्यताप्रतिबद्धाध्ययननामकः । तत्र श्रीदेवी सौधर्सकल्पोत्पन्ना भगवतो महावीरस्य नाट्यविधिं दारकविकुर्वणया प्रदर्य स्वस्थानं जगाम । प्राग्भवे राजगृहे सुदर्शनगृहपतेः प्रियाया भार्याया अङ्गजा भूतानाम्नी अभवत् न केनापि परिणीता । पतितपुतस्तनो जाता । वर ( पक्खेज्जिया) परिवज्जिया' वरपितृप्रखेदिता भर्त्राऽपरिणीताऽभूत् । सुगमं सर्वे यावच्चतुर्थवर्गसमाप्तिः ॥
॥ वह्निा ॥ ५ ॥
[ पृ० ६६-७३ ] पञ्चमवग वह्रिदशाभिधाने द्वादशाध्ययनानि प्रशप्तानि निसढे इत्यादीनि । प्रायः सर्वेऽपि सुगमः पञ्चमवर्गः, नवरं 'चिराईए'त्ति चिरः - चिरकाल आदिनिवेशो यस्य तच्चिरादिकम् । महया हिमवंत मलयमंदमहिंदसारे'

Page #348

इत्यादि दश्यम्, तत्र महाहिमवदादयः पर्वतास्तद्वत्सार. प्रधानो यः ।
नगरनिगमसिडिसेणावइसत्थवाहपभितिओ जिणं भगवंतं चंदइ । तदनु नन्दनवने उद्याने भगवान् समवसृतः ।
'बायालीसं भत्ताइति दिनानि २१ परिहत्यानशनया । 'निसढे ताओ देवलोगाओ आउख्एणति आयुर्दलिकनिर्जरणेन, ‘भवक्ख्एणंति देवभवनिवन्धनभूतकर्मणां गत्यादीनौ निर्जरणेन, स्थितिक्षयेण-आयुःकर्मणः स्थितेवेंदनेन, 'अनंतरं चयं चइत्तत्ति देवभव सम्बन्धिनं चयं-शरीरं त्यक्त्वा, यद्वा च्यवनं कृत्वा क्य यास्यति ? गतोऽपि क्वोत्पस्त्यते ?
सिज्झिहिइ' सेत्स्यति निष्ठितार्थतया, भोत्स्यते केवलालोंकेन, मोक्ष्यते सकलकमीशैः, परिनिर्वास्यति स्वस्थो भविष्यति सकलकर्मकृतविकारविरहितया, तात्पर्यार्थमाहसर्वदुःखानामन्तं करिष्यति ॥ ____ इति श्रीचन्द्र रियिरचितं निरयावलिकाश्रुतस्कन्धविवरणं समाप्तमिति । श्रोरस्तु ॥ ग्रन्थानम् ६०० ॥

Page #349

। प्राकृतग्रन्थमाला ।।
1. 37ra Teqerit and UTCAIETEETTT with
Abhayadeva's Commentary, English Trans. lation, Glossary, Appendices, Notes, and Introduction by M. C. Modi. M. A. LL, B.
Full-Cloth Rs. 3-0-0, Paper 2-4-0. 2. FATETET of thgĘF[First Two Chapters]
Vol I. a famous Jain Romance; with Glossary, Notes, Introduction, and Sanskrit Tippani; Vol II. Translation, and supplement with Notes, both sold together, by M. C. Modi.
M. A. LL. B. Cloth Rs. 4-8-0 Paper. Rs. 3-8-0 3. Man of an unknown author with Sanskrit
Chahya, Notes, Introduction and English translation, by V. 1. Shah M. A. Professor of Ardhamagadhi, M. T. B. College, Surat.
Rs, 1-0-0. 4. निरयावलियाओ [The last five Upanges of the Jain
Canon ] with Introduction, Notes, Transla'ion, and glossary by A. S. Gopani M. A. & V. J. Chokshi B. A. (Hons.] Cloth Rs. 3-12-0 with Sanskrit Tika; Paper Rs. 3-0-0
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GLOSSARY
[ All important roots and words are noted in this glossary ignoring only those words which an average student can understand very easily. The roots are marked with this (v) sign so that the stndent can easily differentiate them from nouns etc. at a mere glance. The figure at the end of each word denotes the page on which the word first occurs. The brackets after the Prakrit words contain their corresponding Sanskrit equivalents. ]
[ Bifat ] 55, much, 1 in spite of one's desire excesive.
or wish. fia (31ferm] 73, more. W ST*H (37[+ ] 24, to TEST (31faaa] 62, Exce
cross. llence.
Bere [811+] 66, to 27TH24 [ B#147 ] 50, be abused.
without desire or wish. te [ 317+***] 56, to Tlfheit (er är far) 13. | cry.

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Glossary
अक्खिव [आ+क्षिपू] 20, to | अच्चे [अर्थ ] 67, to ___ snatch away.
__worship. अगारवास [ अगारवास ] 54, अच्छरगण [अप्सरागण] 66, living in a house, liv- a band of celestial ing as a householder. nymphs. अग्ग [अग्र] 15, end.
अज्ज [आर्य ] 3, noble, अग्गलिया [ अप्र+अङ्गलिका ]
good. 15. the tip of the अज्जग [आर्यक] 21, grandfinger.
father. अग्गि [भमि ] 38, fire,
अज्जा [आर्या) 47, a Jain sacred fire.
nun. आग्गिहोत्त [अग्निहोत्र ] 43,
अज्झत्थिय [ आध्यात्मिक ] 5, sacred fire. अङ्ग [अङ्ग] 25, name of a
thought (in the mind). country; 31, any one
अज्झयण [अध्ययन ] 4,chaof the first eleven out pter, (Subdivision of of the 45 Sacred Books a book ). or Agamas of the Jains, अज्ज्ञोववन्न [अध्युपपन्न ] 51, अङ्गई [ अङ्गजित् ] 35. name attracted. of a layman.
· अञ्ज [अञ्ज] 51, to apply अङ्गपडियारिया [ अङ्गपरिचा. collyrium in the eyes. रिका] 9, an attendent
अक्षण [अञ्जन]51, collyrium. __maid. अङ्गलिया [ अङ्गलिका ] 15,
अञ्जलि [अञ्जलि] १, foldedfinger.
hands. मञ्चन्त [अत्यन्त] 17,greatly. अट्ट [आत] 13, distreated. अच्चुअ [अच्युत] 33, name
अट्ठअर्थ] 3,matter,subject. of the twelfth heaven अट्ठस [ अष्टक ] 15, in of the Jains.
eights.

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ted.
Glossary अढतीला [ अष्टत्रिसत् ] 33, | अणिञ्चजागरिया [अनित्यजागthirty-eight.
रिका] 41, keeping a अहम [अष्टम् ] 31, three
vigil for thinking over days' fast : a fast in the momentariness of which eight meals are
the world and body. cut off.
अणिवारिय[अनिवारित ]53, अट्ठसय [अष्टशत् ] 46, one
nnprevented,unobstruchundred and eight. अट्ठारस [अष्टायशन् ] 57, Eighteen.
अणुगम्म [अनु+गम् ] 55,to अट्ठारसवंक [अष्टादशवक्र] 27, be tollowed. . a necklace curved at अणुगिण्ह [अनु+प्रह] 21, 18 points.
__ to favour. 1 अड [अ] 49, to wander.
अणुजाण [अनु+ज्ञा] 40, to अड [आढय] 37, rich.
allow, to permit.
अणुपत्त [अनुप्राप्त] 54, attaअणगार [अनगार] 3, a
ined. houseless (monk).
अणुपविट्ठ [अनुप्रवष्टि ] 9, अणङ्गसेणा [अनङ्गसेना] 67, name of a courtezan.
entered. अणरिह [अनर्ह ] 10, un
अणुपुव्वेणं [अनुपूर्वेण] 14, in worthy, unfit.
regular order, in due अणसणा [अनसना] 32, fast. course. अणाढिअ [अनाहत] 34, name अणुमाणय [अनु+मानयू]42, of a person, name of
to take leave, to ask the tenth ehapter of
far. पुप्फिया.
अणुराग [अनुराग] 17, love, अणिक्खिक्त [अनिक्षिप्त] 31, affection. without break. | अणुलिह [अनु+लिख ] 66,

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Gilosra By
to search; to touch | अन्तर [अन्तर] 16, oppor... (Pres. P. अणुलिहन्त).
tune moments. 64, in.
tervening region, space. अणुव्वअ [अणुव्रत] 44, minor
अन्तरावास [अन्तरावास] 26, vow of the Jains. The
breaks in the journey, minor vows are same
halts. as the Five Mahavratas
अन्तरिय [अन्तरित] 28, disbut observed in a less
tanced. stringent (अणु) form.
अन्तिय [अन्तिक] 6, near, अणेग [अनेक] 19, many. from. आणोवाणह [अनुपानह] 73,
अन्तेउर [अन्तःपुर] 6, apartwithout shoes.
ment for ladies. अणोहट्टिया अनपधहिता] 53,
अन्तेवासी [अन्तेवासिन् ] 3,
a pupil or disciple. uncontrolled.
अन्दोलावे [आन्दोययू] 19, अतिहि [ अतिथि ] 38, a
to swing. guest.
अन्नमन [अन्योन्य] 12, each अत्तअ [आत्मज] 5, a son. other. अदुत्तरं अथोतरम् ] 25. then. अन्नया [अन्यदा] 5, once. अदूर [ अदूर ] 3, not far अपस्थिय [अप्रार्थित] 17, (a away.
thing ) which is not अद्ध अर्ध] 20, half.
sought by any body. अद्भुट्ट [अर्धचतुर्थ] 67, three
अप्प [अल्प] 6, a few, a
little. and a half.
अप्पकप्पिय [आत्मकल्पिक] 12, जन्तकर [अन्तकर] 14, put.
belonging to oneself ting and en to.
in one's own possission. अन्तगमण [ अन्तगभन ] 10, अप्पवसा [ आत्मवशा ] 52, fulfilment.
master of oneself.

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Glossary
अप्पसोअ [अल्पशोक] 18, one | अभिगिण्ह [अभि+प्र ] 39, whose griet is abated. to take a vow.
अप्पिण [ अर्पय ] 24, to अभिग्गिह [अभिप्रह] 39, a offer.
vow. अप्पेगडय [ अपि+एककिक ] 11,
/ अभिनिस्सावे [अभि+निस्+ some.
स्रावयू.] 15, to dripple. अप्फुन्न [ आपूर्ण ] (देशी) 7, overpowered, over
अभिभूअ [ अभिभूत ] 15,
overcome. come. अभङ्गण [अभ्यङ्गन] 51, be
अभिमुह [अभिमुख] 6, facsmearing the body with ing, towards, standing oil.
in front. - अब्भङ्गे [अभि+अञ्]51, to
अभिरुइअ [ अभिरुचित] 57, besmear with oil.
liked, अभहिय [ अम्यधिकन ]36,
अभिसरमाणग [अभिसरमाणक)
47. nestling. excess, अन्भिन्तर [अभ्यन्तर] 31, in
अभिसेय [अभिषेक] +1, coroside.
nation. अन्भिन्तर [ आभ्यन्तरिक ] 12, अभ्वशाल [ आम्रशाल ] 38, inner.
name of a grove, अभय [अभय] 8, name of अम्बाराम [आम+आराम] 38.
the son of king सेणिय a grove of mangoes. · by queen नन्दा.
अम्मया [अम्बा] 9, mother. अभिक्खणे [अभीक्षणम् ] 15, अम्मंताओ [मातापितरौ, अम्बoften.
तातो] 62, parents. अभिगमण [ अभिगणन ] 35, . अम्मापिइ [ अम्बा+पितृ ] 31, going.
parents.

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6
Glossary अम्मापियर [अम्बा+पतृ] 15, | असंखेज्ज [असंखेय ] 53, parents.
innumerable. अरहा [अर्हत्] 35, revered. असंदिद्ध [असंदिग्ध] 7, free अरिह (अर्ह] 10, worthy of. from doubt; अलंकार [ अलंकार ] 9, or. असंविदिअ [असंविदित] 21, nament.
without knowing. अलंकिय [अलंकृत] 6, decked असाहुयसण असाधुदर्शन] 38, adorned.
wrong faith. अलियमुच्छिया [ अलीकमूर्छा .] असि [असि[ 28, sword. 12, feigned faint. असुभ [अशुभ] 8, bad, evil. अल्ल [आर्द्र] 12, wet, fresh. अहाछन्द यथाछन्द] 53. selfअवदार [ अपद्वार ] 24, a willed. side door.
अहापडिरूव [यथाप्रतिरूप] 3, अवलोयण [अवलोकन ] 12,
appropriate, suitable. looking.
अहासुहं [यथासुखम ] 49, as अवस [अवश] 13, helpless.
would please you. अबसट्ट [अवश+अर्त ] 13, अहिज्ज [अधि+६] 39, to distressed by helpless- study.
अहीण [अहीन] 73,deficiअवसवस [अवशवश' 13.over- ent. powered by helpless- अहीय [अधीत] 38, studied. ness.
अहुणोववन्न [अधुना+उपपन्न ] अवितह [ अवितथ ] 7, not 36. just born. false, true.
अहे [अघस् ] 12, downअवियाउरी [अविजनयन्ती] 47,
___wards. not giving birth to a अंसोगअ [अंस+आगत ] 28, child, barren.
placed on shoulders.
mess.

Page #356

Glossary आइगर [आदिकर] 36, the ! अभिओग [ आभियोग ] 35, first propounder of a | one who is employed, doctrine, a तीर्थ कर. . a servent. आइअं [आदिक] 32, first, आभूअ [आभूत] 17. born, having as first.
Wआभोग [आ+भोग] 25, to आउह [आयुध] 28, weapon.
penitrate. आओस [ आकुश ] 14. to आमुस [आ+मृश] 15; to abuse.
suck. आओसणा [आक्रोशना] 14,
आय [आय] 10, ways and abuse.
mea is. आगअ [ आगत] 7, come,
आयन्त [आचान्त] 40, one arrived.
who sips water as a आघव [ आ+ख्या ] 50, to
part of some holy rite. tell.
आयय [आ यत] 7. stretched. आघवण [आख्यान] 50, ex
आययण [आयतन] 59. place, planation.
seat. 'आढा [आ+] 10, to
आयरिय [ आचार्य ] 69, a
_teacher. respect, to like. to take
आयाए [आदाय] 18, hanotice of.
ving taken. आणा [आज्ञा] 6, order,
आयाण [आदान) 49. possecommand.
sion, articles possessed. आणुपुत्वेण [आनुपूर्येण] 15,
आयाम [आयाम 68, length.. in due course.
V आयावे [ आ+त ग्यू] 40. आपुच्छणा [ आपृच्छा ] 3,
to practise penance. . asking permission.
आयाहिण [ आदक्षिण ] 51, आभरण [आभरण] 6, orna. from the right-hand ment.
side.

Page #357

Glossary
आरस [आ+रस्] 15, to/ आहेवश्च [आधिपत्य ] 67, cry.
mastership. आराम [आराम] 31,a grove, Vइच्छ [ ] 13. to desire, a garden.
to wish. आवाहअ [ आराधक] 6, one
इट्ट [इष्ट] 10. agreeable, who obeys or follows.
pleasant. आलित्त [आदीप्त] 51, bur
इड्रा [ऋद्धि] 18. pomp, ning.
इन्दिय [इन्द्रिय] 36. sense, आलोइय [आलोचित ] 32,
organ. confessed.
इरिया [ई-]47. movement. - आलोए [भा+लोचम् ] 52,,
ईसर [ ईश्वर] 8, a rich to confess.
person. मास [अश्व] 5, a horse.
उ [तु] 4, an expletive. आसत्थ [आश्वस्त] 7, conso
उउ [ऋतु] 69, season. led, comforted.
उकुरुडिया [ उत्करिका ] 14. आसम [भाश्रम] 42, hermi
_dunghill. tage.
उक्किह [ उत्कृष्ट ] 28, high आसय [आस्य] 15, mouth. pitcherl. 54, best, fine. 1 आसाए [ आ+स्वादय ] 9, Vउकव [ उद्+कु] 55, to to taste.
talk aloud. आसुरुत्त [ आशु+रुप्त (रुष्ट)] उकोस [उत्कृष्ट] 32, high, easily irritable.
snperior. • आहारे [आ+हास्यू] 41, उग्गह [अवग्रह] 3, place of to take food.
abode for a Jain monk. -आहिण्ड [ आ+हिण्ड् ] 48, उच्चार [ उच्चार ] 47, ex. to wander
cretion. आह्वय [आहूत] 38,brought, .उच्चारे [उच्चारय् ] 44, to called.
utter,

Page #358

Glossary उच्चावय [उच्चावच] 15, high | उद्दाले [ उद्+दालय् ] 21,
and low. . . । to take away. उच्छङ्ग [उत्सङ्ग] 47, lap. ..'उद्दिस [उद्+दिश] 49,
उज्जाल [उद्+ज्वालय् ] 41. to enunciate to blaze up.
उध्दंस [उद् +ध्वंसय] 14, to 'उज्य [उज्झ् ] 14, to threaten. abandon.
उच्दसणा [उद्ध्वंसना] 32. 14, उज्झाचे [उज्झाययू ] 14, threateping. to cause to abondon. उप्पत्तिया [औत्पत्तिकी] 10,
उट्ठा [उद्+स्था] 7, to stand born, natural. up.
उम्पि [उपरि] 12. up. उडा [उटज] 40, hut. उब्भर [ उद्भर] 66, prosउई [ऊर्ध्वम् ] 19, above, perous. upwards.
उम्बर[उदुम्पर]44.a fig tree. उड्डजाणू [उर्ध्वजानु] 3, with
उम्मज्जग [उन्मजक] 39, a
diver. the knees up.
उम्मुक्क [ उन्मुक] 54, left उत्तर [उत्तर] - 41, north.
come out. उत्तरकूल [उत्तरकूल ] 39,
. उम्मुय [अव+मुच्] 64, to a sect of ascetics who remove, to take away. always reside on the
उयर [उदर] 9, a belly. left bank.
उर [उरस् ] 52, chest. उत्तरपुरस्थिम [ उत्तरपौरस्त्य] उराल [उदार] 69, grand, 66, north-east.
V उवक्ख ड [उपस्कृ] 69, to उत्ताणय (उत्तानक] 12, ly.
prepare. ing on the back.
उवगरण [उपकरण] 18, उद्दण्ड [उद्दण्ड] 39, an asce. articles of the house. tic carrying a big staff. ____hold.

Page #359

10
Glossary उवङ्ग [उपाङ्ग] 3, a group of उवस्सअ [उपाश्रय] 50, the works, twele in num. residence or abode for ber, of the Jain Canon. monks or nuns. उलित्त [उपलिप्त] 55, be- उवहाण [ उपघान] 45, pesmeared.
nance. उवलेवण [उपलेपन] 40, be
उवागच्छ [उप+आ+गम् 16, mearing.
to approach. उवसंपज्ज [ उप+सम्+पद् ]
उवाय [उपाय]10.a remedy. 21, to resort to, take
उव्वट्टण [उद्वर्तन] 51, besshelter,
mearing the body. उवट्ठव [उप+स्थापय् ] 5, to
'उवट्टे [ उद्वर्तय ] 51, to
besmear the body with bring ( Absolitive
scented paste. उवट्ठवित्ता.
उविह [ उद्वह् ] 19, to उवट्ठाणसाला [ उपस्थानशाला ]
_t up. 6, an anti-chamber,
उसु [हषु] 7, an arrow. a waiting chamber.
ऊरू (उरु] 52, a thigh. उवणे [ उप+नी] 12, to
ऊसअ [उत्सव] 16, joy. offer
ऊसिअ [उच्छित] 35, high. उवत्थाणियण [उपस्थानिका]53,
एगओ [ए तस] 25, in one, wating, attendence.
together. उववाइया [औपपातिकी] 36,
एगाहच्वं [ एकाहत्य] 7, fit a hall in the heavenly
to be killed with one regions where gods
blow. take birth.
एज्जमाण [ आ+यत् ] 7, cor उववेअ (पेत] 66, with.
__ming. 1 उवसोमे [उप+शोभय] 38, | एसणा [एषणा] 47, begging to look charming.
| food.

Page #360

Glossary
11 ओगाह [अव+गाह ] 40, to | कह [कति] 4, how many.. plunge, to bathe. कक्खदेस [ कक्षदेश] 47, ओगाहणा [ अवगाहना ] 53, | arm-pit. dimension.
कट्ट [कृत्वा] 5, having done ओगिज्जमाण [अवगीयमान] 69, being amused with ___or thought. music.
कट्ठ [काष्ठ] 40. wood. 'ओगिण्ह [अव+प्रह्] 3, to ! कट्टमुद्दा काष्ठमुद्रा] 42, a. ask for, to beg.
___wooden seal. ओतिण्ण [अवतीर्ण ] 31, कड कृत] 8, done. arrived.
कडग [कटक]66. a slope or 1 ओमुय [अव+मुच ] 51, to side of a river or remove, to take away. a mountain. ओयाअ [अव+यात] 5, come ! कडाह [कटाह] 39, a frying met in.
pan. ओराल [उदार] 10, great. कडी [कटी, 52, waist ओलुग्ग [ अबरुग्ण ] 9, di- कडुच्छुय? 39, an iron seased.
ladl. ओसन्न [अवसन्न ] 53, de
कढिण [कठिन] 4), hard. graded.
कणीयस [ कनीयस् ] 19, ओसह [औषध] 48, medi- younger. cament.
कण्ण [कर्ण] 49, ear. ओसरिअ [ उत्सारित ] 28, कण्णायय [कर्णायत]7.stretchraised up, stretched. ed to the ear. ओहय [अवहत] 5,depressed. कदम कर्दम] 28, mud. ओहि [अवधि] 35, a kind कन्त [कान्न] 10, pleasant,. of super physical charming. knowledge.
कन्द [क्रन्द्] 18, to cry..

Page #361

12
Glossary
Fire [*6] 40, bulb of a plant.
que ( 72 ] 31, to be proper or fit. 769 [tica] 28, like, cafurahier [ parut ferføta ] 12, cut into pieces and finer pieces. effet (4872] 8, trunk of the body. HUEZ [705g ] 41, & gourd. MfFHZ [61f8467] 10, acqui
red by practice. of [ ] 6, done, per.
formed. PITE [Gifaa] 5, a while.
€ [8] 8, to do. TUET [205 ] 54, a box,
as (Tes] 9, a palm. Van (Fra) 7, to cause to do.
[65] 28, souud, din, noise. #fag [#f932] 38, a kind of fruit.
Fort (791] 5, talk, news, w (477) 31, to tell. ATT (+18] 65, a crow. ATT [12] 48, body. FITOT (F517Ot] 9, cause,
reason. For [Fres] 7, death. FTESATE (FEATE ] 8. the time (lit; the month )
of death. FIST [ Hier ] 40, play,
sport. F#foor [#f77] 41, a frame of bamboo plant used as a pan of the ba. lance. fafcure ITT? 41, an appliance consisting of a bamboo bar, at either end of which are sus. pended frames to carry load (Gujarati $123). faut [ 316UT ] 38, dark
green, foreta (F6U19H18] 38, appearing dark-green.

Page #362

19)
Glossary कीलावण [कीडन] 19, sport, | after the manner of * play.
| (पापाणमययन्त्र). कीलावे [क्रीडम् | 19, to | कूर [कूर ] 55, cooked amuse, to play with. rice. कुकुड [कुकुट] 15, a cock: | कूलषम [कूलमा] 39, a class कुच्छि [कुक्षि] 47, a belly. of ascetics who, standकुटुम्ब [कुटुम्ब] 5, family. ing on the bank of a कुटुम्बजागरिया [ कुटुम्बजाग. river, cry aloud and रिका] 5, keeping awake then take their food. for domestic affairs. क्व [कु] 55, to speak कुन्तग्ग [कुन्ताप्र] 24, the aloud.
point of a spear. केरिस [कीदृश] 8, of what कुमार [क+मार] 17, a bad sort. way of death.
केवइय, [ कैवतिक ] 36, how कुम्भ [ कुम्भ ] 19, temple ___much. of an elephant.
केवलकप्प [ केवलकल्प ] 35, कुल [कुल] 14, family. 66, __ full, complete, whole. group.
केवलि [केवलिन् ] 49, one कुलत्थ [कुलत्य, कुलस्थ] 37, who has attained Om. family men, a kind of
niscience or Keval corn.
Knowledge. कुस [कुश] 40, a kind of केसलोअ [केशलोच] 73, plucksacrificial grass.
_ing out the hair. कुसील [कुशील ] 53, person कोइल [कोकिल] 66, cuckoo.
of rad character. कोच [क्रोश्च 66, a kind कूडागार [कूटागार] 35, a big of bird. bouse on a summit. कोडागार [कोष्ठागार] 16, a कडाहच्च [कूटाहत्य] 7, killing ' store-house.

Page #363

Glossary
14
कोडी [कोटी] 5, a crore. कोम्बिय [ कौटुम्बिक ] 5, belonging to the house or family. eftaugfte [digfany6q] 5, a family member engaged as a servant. कोत्तिय ! 39, [ भूमिशायीति टिप्पणम् ] an ascetic sleeping on the ground. कोप्पर [ कूर्पर] 47, elbow. कोस [कोश ] 16, treasure. खज्जग [ खाद्यक ] 55, eatable, sweets,
[ 5, part, portion.
afosufagur (afozafagin] 37. without a pupil
[] 19.a shoulder. खन्धावार [ स्कन्धावार ] 24, a camp of the army. खाइम [ खाद्य ] 39, eatable. faer [fa]52, to cen
sure.
खुज्जो [ कुब्जा ] humpbacked.
खेल [ श्लेष्म] 47, cough.
खेलणग [क्रीडनक] 52, a toy. गङ्गाकूल [ गङगाकूल ] 39, А. class of ascetics residing on the banks of the Ganges.
[A] 5, to go. गड्डा [गर्त ] 42, a ditch, a pit.
गण [ गण ] 62, a band of followers.
गणराय [ गणराजन्] 26, chiefs forming a confederation. गणिया [ गणिका ]67, a cour
tesan.
गन्ध [ गन्ध] 9, scented powder or paste. गन्धहत्थि [गन्धहस्तिन् ] 19, a class of superior kiud of elephants, a scentelephant.
गब्भ [ गर्भ] 13, child
the womb.
in
गय [ गज ] 28, an elephant. गयणयल [ गगनतल ] 66, Sky.

Page #364

Glossary
15
TE Core , to ad- | monish. Toe ( 176504 ] 5, an arrangement of the army in the shape of
TTT (eagle). WTC (] 13, to drop. Notae (sau) 51. to
search. TEU SEUI] 5, receiving. THAUST (974*02*] 73. wicked people of the village. Te [119] 39, body. Dom [orrasen ] 13, to drop, to eject. TTOSUT [Jirsa] 13, abort
TT (T) 31, protected,
observed, 48, restrained. Tu [gfa] 48, restraint, control. IFA (TFH) 66; a thicket,
a bush. Te fotot [ 1637 ] 17, clederly person, revered father. itfasst [ulaa] 72, name of a celestial palace. ET37 [a] 41, Ghee. GUET (FO2T) 35, a bell. TETETT (Tanga) 48, number of houses in successive order. FT (araa] 7, killed. 3 [=185%] 9, a place where four roads meet,
37 (apa) 31, a oneday fast, a fast in which four meals (one on the previous day, two on the fasting day, and one on the succeeding day) are cut off. VIIE (agca] 3, a square, well-developed.
ing.
TETTE ( Teufa ] 35, a
householder. forza [2754] 69, summer. Toe (JE] 66, a cluster. Tra ( Ju ) 64, private
part of the body. Tufogat (gofa09a] 15, based on qualities, true to qualities.

Page #365

16
Glossary
TEHETS [ awans ] 57, a circle. Toer (acat]19, a square. Vat (98] 3, to move.
TA (14) 73, last. TE (GE] 41, cooked rice. 215rue [agefuc] 22, a
chariot having four bells. TICHATGT (ARES] 17, 1 8 prison-house, jail. T5TfOTt [arceffad] 25, consistiug of four parts, elephants, horses, char. iots, and infantry. for at [fil] 38, a kind
of tree, feruur [farof ] 38, prac
tised. Ferran [fakty] 8, mind
ful, attentive, Ferrar [f4021] 31, thought. ferre [fc] 7, emblem,
ensignia, facra* [farrater ] 67, very ancient,
quora [70] 51, scented
powder. 250 [#2+44] 21, a child feu cap]57, a maidservent. mis [az]54, a wooden box for keeping clothes. tra (gfarangri daft] 40, purified. 3 [97] 69, six. JE [905] 71, sixth. GTST ( 53+371f776 ] 6, an umbrella etc. An umbrella is one of the eight Pratihāryas or Paraphernalia con. sisting of eight things such as the halo of light' etc. Fegust (37] 51, drawing
figures. fogg [fea] 16, a flaw or weak point,
fegree [fea ] 17, to cut off,

Page #366

छिप्पतूर [छि+तूर्य (क्षिप्रतूर्येण बुतं वाद्यमाने न तूर्येण इति ज्ञाताधर्म टीकायाम् ) ] 28, a trumpet which is blown quickly or with
force.
छेर [रिच ] 5, to purge. जह [ यदि ] 4, if, when. जक्ख [यक्ष ] 67, semi-divine being. जणक्खय [ जनक्षय ] 28, destruction of people. जणप्पमद्द [ जनप्रमर्द ] 28, destruction of people. जणवअ [ जनपद ] 28, country.
Glossary
जणवह [ जनवघ ] 28. killing of people.
जणिय [ जनित ] 38, created.
/ जन्त [ यत् ] 10, to try. जत्ता [ यात्रा ] 25, fight,
since, when.
pro.
march; 37, livelihood. जन्न [ यज्ञ ] 28, sacrifice. जन्नई [ यज्ञकिन् (यज्ञयाजीत्यर्थः ) ] 39, a sacrificer.
जप्यभि
[ यत्प्रभृति ] 52,
17
जम [ यम ] 4, God of death.
जमाली [जमाली] 70, name of a क्षत्रिय prince and son-in-law of महावीर mentioned in भगवती; ९. ३३. जम्बुद्दीव [ जम्बुद्वीप ] 4, name of one of the 7 continents of which Our earth is a part. जम्म, जम्मण [ जन्मन् ] 9, 31, birth.
जय [जि] 5, to win, to be victorious (future जइस्सइ etc).
जलन्त [ ज्वलत् ] 28, burning. जलवासि [जलवासिन् ] 39, dwelling in water. जल [जल ?] 47, bodily dirt.
जवणिज्ज [यापनीय] 37, To
have lived; livelihood. जहा [ यथा ] 3, as; just as. जोचिय [ यथोचित ] 9, as is proper.

Page #367

18
Glossary जंघा [जंघा] 52, a knee. । जिमिय [जेमित] 63, dinner. जाई [जाति) 3, good जीव [जिव् ] 5, to live. birth.
जीव [जीव 'ife. जाइसंपन्न [जातिसंपन] 3, of जीवन्तअ [जीवत् ] 19,living, good birth.
while yet living. 1 जागर [जाय] 5, to keep
जीविय [जीवित] 7, life. awake..
जुत्त [युक्त ] 27, right, जागरिया [जागरिका] 5,
proper. waking.
1 जुज्झ [युघ् ] 27, to जाण [याण] 6, conveyance,
fight. carriage.
जुत्तामेव [युक्तम्+एव ] 20, जाणु [जानु] 47, knee.
yoked, ready for drive. जातकम्म [जातकर्मन् ] 52,
जुत्ती [युक्ति] 66, name of nursing of a child.
बलदेव's son; name of जाय [याच्] 20, to ask
the sixth chapter of
वहिदसा. जाय [जात] 3, grown. जाव [यावत् ] 3, upto
जुद्धसज्ज [युद्धसज्ज ] 24, (used frequently to
ready for fight. indicate passages which
जुयलग [युगलक] 54, twins. are not given in full
जूव [यूप] 28, sacrificial in the text and of
post. which only the first and
जेट्ट [इष्ट] (p. p. of यजू) the last expressions
28, sacrifised. are given ).
जे? [ज्येष्ठ] 35, eldest. जावज्जीव [यावज्जीव] 39, जोइसिन्द ज्योतिरिन्द्र] 35,
जावज्जीवाए as long as lord of heavenly bow life lasts.
for.
dies.

Page #368

Glossary
जोम्ग [ योग्य ] 31, fit,
proper. जोयण [ योजन] 28, a distance of eight miles. जोव्वणग [ यवन ( क ) ] 54, youth.
जोह [ योध ] 25, soldier. झय [ ध्वज ] 7, a banner. √FT [] 5, to brood over, to be depressed. √ झूस [ शुष् ] 5, to ema
ciate.
√ ठत्रे [ स्थापय् ] 6, stop.
Var [r] 7, to stand. ठाण [स्थान ] 7, place, position; 4, (ज्योतिः स्थानं पात्रस्थानं वेति टिप्पणम् ) a place for sacrificial pots or for fire:-57, wrong act, sinful actठाणिज्ज [ स्थानीयं गौरवाई इत्थर्थे
to
f] 12, respectable. ठिइअ [स्थितिक] 8, living for, lasting for.
ठिझ्या [स्थितिका ] 23, convention, a custom.
19
faxateur [feafaqfaar] 15, a ceremony on the birth of a child.
ठिय [स्थित ] 6, standing. डाक ? [ वामहस्ते देशी ] 28, left hand,
डिम्भअ [ डिम्भक ] 46, boy. डिम्भिया [डिम्भका ] 46,
a
girl.
णं [ ननु deed, verily.
a
इयर्थेऽयम् ] 3, in
[ज्ञात] 48, a known case,a known example. हाणे [स्नापय् ] 19, to
bathe.
हाय [स्नात] 6, bathed √ पहावे [स्नापयू ] 51, to bathe.
तअ [तृतीय] 15, third. तच्चं [तृतीय] 10, third. [a] 66, bank. तत्थ [ तत्र ] 5, there. तन्त [तान्त ] 13, tired. argo [arge] 41, rice. तप्पभि [ तत्प्रभृति ] since then.

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20
Glossary तम्बिय [ताम्रक] 40, made तिकखुत्ता [त्रि कृत्वस्] 6, of copper.
three times. तया [त्वच] 40. bark. तिग [त्रिक] 19, a place तलवर? 18,king's officer. where three roads meet. तलिअ [तलित] 9, fried in
तित्थयर [ तीर्थकर ] 62, the fat or oil.
preacher of a doctrine तह [तथा or तथ्य ] 7,
or philosophical system. truth.
तिलअ [तिलक] 51,a dot or तहा [तथा] 4, similarly.
mark of some point on तहारुव [तथारूप] 5, such.
the forehead. ताओ [तात] woc. sing. of तिवलिआ [ त्रिवलिका ] 24, तात) 10, father.
having three folds. ताराइण [तारायण ] 59,
तुङ्ग [तुङ्ग] 66, lofty; high. name of a holy temple.
तुट्ठी [तुष्टि] 16, pleasure, तारिलय [तादृशक] 8, of
तुलीणीय [तुष्णीक] 9, silent. such nature, of such
तेउ [वेज] 3, lustre, a type.
तेत्तीसा [त्रयस्त्रिंशत् ]26,thirty ताडपुडग [ तालपुटक] 17, three. name of a poison तेककेल [तैलभाण्डः (सौराष्टwhich brings about प्रसिद्धो मृन्मयस्त्लीस्य भाजनinstantaneous death. विशेष इति टिप्पणम् ] 54, an Vताले ताब्य] 68, to beat earth-pot for keeping तापस [तापस] 39, an as- oil. cetic.
तेल्लोक [त्रैलोक्य] 66, three ति-त्रि [Nom. तओ, तिण्णि ___worlds. Instr तिहि Gen तिण्डं तेवट्टि [त्रिषष्टि ] 35, sixtyLoc [तिसु] 5, three. three.

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Glossary
तोण [तृण] 28. a quiver for storing arrows. थण [ स्तन ] 47, breast. थणियाअ [ स्तन + याचक ] 55, asking to suckle.
थल [ स्थल ] 42, land.
थिमिय [स्तिमित] 8, safe, firm, well-governed, peaceful.
थेर [स्थविर] 31, an elderly or senior monk. दक्खिणकूल [दक्षिणकूल ] 39. one who always resides on the right bank. दक्खिणा [दक्षिणा ] 38, gift to Brahmins.
दढपन्न [दृढ प्रतिज्ञ] 29, a name
of a person. दढरह [दृढरथ ] 66, name of ata's son, name of the eighth chapter of afoggar.
que[] 8, fight, battle punishment.
दण्डदारू [ दण्डदारु ] 40, wooden staff.
a
21
दत्त [ दत्त ] 33, name of a person; name of the of seventh-chapter पुफिया,
दन्तन्तर [ दन्तान्तर ]
a space between tusks, दन्तमुसल [ दन्तमुषल ] 19, tusk of an elephant. दन्तव [दन्तपवन ] 73, cleaning the teeth. दन्ति [दन्तिन् ] 5, elephant. दन्तुक्खवलिय [दन्त+उत्स्खलित] 39,Uprooting the teeth. दब्भ [दर्भ ] 39, a kind of grass,
दरिसणिय [दर्शन ] ( क ) 15, showing.
[a] 20, to give, to
19,
offer. दसार [दाशार्ह ] 66, a class of क्षत्रियs.
Var [ar] 47, to give, (Pres देह, देन्ति etc. ) दाअ [दाय ] 15, a gift. दरी [दरी] a valley. दाण [दान ] 8, a gift, a bribe, ceding a territory or money.

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22
Glossary दार [दारा] 38, a wife. दुग्ग [दुर्ग] 42, fortess. दारगरूव [दारक+रूप] 54, दुग्गन्ध [दुर्गन्ध] 55, bad a boy.
___smell. दारिया [दारिका ] 53, a दुज्जम्मअ [दुर्जन्मक] 55, of दासचेडी [दासचेटी] 14, a ___wicked birth.
slave-girl, a mail. दुज्जा [दुर्जा त ] 55, a दाहिण[दक्षिण] 41,southern. ___wicked birth. दाहिण [दक्षिण] 41. right दुटु [दुष्टम् ] 17, bad. side.
दुहन्त [ दुर्दान्त] 67, unद हिणडू [ दक्षिणार्ध ] 67, daunted. southern half.
दुद्ध [दुग्ध] 47, milk. दिगिंदलअ ? 51, coaxing ?
दुपव्वय [ दुष्प्रवजित ] 43, दिट्ठाभट्ट [दृष्ट+आभाषित] 41,
__bad asceticism. persons who meet and
दुब्भिगन्ध [दुरभिगन्ध] 55,
of wicked smell. talk दिसाचकवाल [ दिकचक्रवाल ]
दुरुह [आरोहणे देशी] 6,
__to ride. 39, a kind of penance.
दुरुढ [आरूढ] 26,ascended. दिसापोक्खिय [दिक्प्रोक्षिन् ]
दुवालस [ द्वादश ] 44, one who sprinkles
twelve. water everywhere to
दुहट्ट [दुःखार्त] 13, distrepurify the place.
ssed by pain or misery. दिसीभाअ [दिग्माग]66, direc- -दुइज्ज [गम्धात्वर्थे देशी] 48, tion, quarter, region.
___to go. दीण [दीन] 9, depressed. दूमिय [कून] 14, wounded. दीव [द्वीप] 4, a continent.. दूय [दूत] 21,a messenger. दु [द्वि-दुवे, दोहिं, दोण्इं, दौसु] देवत्ता [देवत्व] 32, the 23, two.
_state of a god.

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Glossary
23 देवदूस [देवदूष्य] 36, divine | धम्मिय [धार्मिक 6, pious; garment.
meant for religious purदेवय [दैवत] 17, deity. poses. देवाणुप्पिय [देवानां प्रिय or धरणीयल [धरणीतल ] 7, देवानुप्रिय 6, beloved of surface of ground, gods, agood man (used | धस [धसूशब्दानुकरणे ] 7, as a terın of courteous sound of falling, with address.)
a धसू sound, देसपन्त [दे श प्रान्त ] 27, धिइ [धृति] 6. name of a frontier,
goddess; name of the दोच्चं [द्विः] 10, twice.
third chapter of पुष्फचू. दोहल [दोहर or दौहद] 9,
लिया. longing of a pregnant
धूया [दुहित] 52, daughter. woman.
धोव [५] 64, to wash, घणु [धनुष् ] 7,a bow,-68,
to cleanse. a measure of four नगर निगर] 35, town, cubits.
नग्ग नग्न] 73, naked, nude. धन्न [धन्य ] 9, happy,
नञ्चन्त [कृत्यत् ] 28, dancblessed.
_ing.
नज्ज [ ज्ञाधातोः कर्मणि ] 14, धम्म धर्म] 3, religious
passive form discourse.
of a to
know. धम्मकहा धर्मकथा] 6, reli
नट्टविही [नाट्यविधि] 25, gious talk or discourse
dance, performance of धम्मजागरिया [धर्मजागरिका ] a dance. 3, keeping awake for / नत्ति नत्री] 52, a grandreligious meditation. I daughter,

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24
Glossary नसु [नप्त] 33. grandson. नाइ [ज्ञाति] 39, relative. नत्तुअ [नप्तृ] (क) 22,grand- नाइविगिट्ट [नातिविकृष्ट] 26, son.
not far off. नत्तुय नप्त] (क) 52, grand- नामधेज्ज [ना म धे य] 15, . son.
name. नन्दणवण [ नन्दनवन] 66, नामं नाम] 3, by name. name of a pleasure- निकट्ठ [निकृष्ट] 28, drawn. garden.
निकुरम्बभूय निकुरुभ्वभूत] 38, नमंस [नमस्य ] 6, to forming cluster. propitiate.
निक्खमण [निष्कमण] 50, नयण नियन] 9, eye.
renuciation. नयर नगर] 3. town, city.
निक्खत्तनि+खात or नि+क्षिप्त,] नयरा नगरी] 5, a city, a
38, fixed, planted. town.
निक्खेवणा [निक्षेपणा] 47, नरग [नरक] 8, hell.
placing, keeping. नरवइ निरपति] 26, a king.
निगम [निगम] 35, country, नलिणिगुम्म नलिनीगुल्म] 30,
village. song of नलिणिगुम्मा, wife
-निग्गच्छ [नि+गम् ] 6, of रामकण्ह; name of the
to go out. eight chapter of कप्पवडिं
निग्गन्थी [नि प्रै न्या], 49,
a Jain nun. नव [नवन् ] 14, nine.
निग्गय [निर्गत] 3. gone out. नवम [नवम] 6,ninth.
निच्चच्छण [नित्य+क्षण] (उत्सनवरं [केवलार्थे देशी] 29, only. वार्थे), 66, always fesनवुस्सेह निवोच्छेध] 35, with
tive. a height of nine निच्चे? [निवेष्ट] 18, desti(cubits or dhanus). | tute of movement.
सिया.

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25
Glossary निच्छुहावे [निर्+क्षेपय्] 24, नियत्थ [निवस्त) 40.dressed, to drive away.
clad in. निडाल [ ललाट ] 24. नियलबन्धण [ निगडबन्धन ] forehead.
15, put into fetters. निहाय [निद्रायू ] 55, to निरयावलिया [ निरयावलिका ] sleep.
3, name of the Group नित्य [निस्तेजसू ] 9, pale, of The Last Five Upāone who has lost one's ngas of the Jain canon colour
and also of the first इनिन्द [निन्द] 52, to
chapter of that work. censure.
निरालोय [ निरालोक ] 7. wiनिन [निम्न] 42, lowying thout light, dark, duplace.
sky. निप्पाण [निष्प्राण] 18, des
.'निवजावे [नि+पातय् ] 12, titute of life.
to ask to lie down. 'निन्भच्छ [निर+भत्स] 14,
निवडिय [ निपतित ] 7,
fallen. to repri.nand.
Vनिवारे [नि+वारय् ] 52, निब्भच्छणा [निर्मर्सना] + 14,
to work off, to prevereprimand.
nt. निमज्जग [निमञ्जक] 39, one
निवेस [ निवेश ] 28, place, ___who plnnges into water.
location. निम्मंस [निर्मास] 9, without
निवेसण [निवेशन] 27, camflash, emaciated.
ping. नियग [निजक] 6, one's :
निवेसिय [ निवेशित ] 47, plaown, kinsman.
___ced. नियत्त [निकृत्त] 7, cut off, निविण [ निविण ] 13, delopped off.
jected.

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26
Glossary निव्वुअ [ निर्वृत ] 15. ha- | understood. ppy.
नेरइय [नैरयिक ] 8, a creनिव्वेयण [ निवेदन ] 15 free | ature living in or from pain.
belonging to a hell. निसढ [ निषध ] 66, name | नेरयइत्ता [नैरयिकता] 8,
of बलदेव's son ; name state of being a नैरयिक . of the first chapter of नेह [स्नेह ] 17, affection. वण्हिदसा.
पउम [ पद्म] 30, name of निसन्त [नि शा मि त ]
the son of पउमावई, wife heard.
of काल ; name of the 'निसम [नि+शामय ] 7, to first chapter of quaff. hear ( Absolutive fare सिया. म्म.)
पउमगुम्म [ पद्मगुल्म ] 30, 'निसीय [नि+सद ] 10, to name of the son of sit,
पउम्गुम्मा, wife of वीरकण्ड निसीहिया [ निषीदिका ] 64, name of the seventh
a seat or a place of chapter of कप्पवडिसिया. study.
पउमभद्द [ पद्मभद्र ] 30, निरसास [ निःश्वास 73, in- name of the son of haling.
पऊमभद्दा wife of मुकण्ह; 'नीणे [ नि+नी ] 19, to name of fifth chapter place.
of कप्पवडिसिया. नीय [ नीच ] 48, low. पउमसेण[ पद्मसेन ] 30,name निर्हरण [निर्हरण ] 18, re- of the son of पऊभसेणा
moval of the dead wife of महाकण्ड; name of __body.
the sixth chapter of नेयव्य [ नेतव्य ] 29, to be | कप्पवडीसिया.

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27
Glossary पउर [ प्रचुर ] 66, plenty. to bring back a reply पओअ [प्रयोग ] 57, appli- ( indicating that the cation.
order is executed; 44 पक्ख ल [प्र+स्खल् ] 42, to return. to fall, to stumble. पञ्चाया [ प्रति+आ+जन् ]
पक्खिव [प्र+क्षिप्] 15, to 54, to be born. put, to throw.
.'पच्चुट्ठा [प्रति+ऊद+त्था ] 42, पक्खोलण [ प्रस्खलन ? ] 55, to stand up ( Inf. stumbling.
पच्चाहत्तिए). पगय [ प्रकृत ] 66, uame 'पच्चोरुह [प्रति+अव+वह ] of बलदेव's son ; name 6. to get down; 40, to of the fifth chapter of ascend. वण्डिदशा.
पच्छा [ पश्चात् ] 50, afपगिम [ प्र+प्रह] 39, ter, Absolutive: पगिजिय. to | पच्छित [ प्रायश्चित, ] 57, take up, to raise. ___expiatiou. पङ्कप्पमा [ पङ्कप्रभा ] 8, पजंपियं [प्रजल्पित ] 47, name of the fourth talk. hell in Jain cosmology. पजत्ति [ पर्याप्ति ] 36, su. पथक्खं [प्रत्यक्षम् ] 66, act
fficiency, fulluess of ually, in person, in.
powers. carnate.
पज्जत्तीभाव [पर्याप्तिभाव ] 36, 'पञ्चणुभव [ प्रति+अनु+भू ] fullness. 52, to experience. पज्जब [ पर्याय ] 38, moपचत्थिम [ प्रति+अस्त+इम ] | ___ dification. 40, west
पज्जुण्ण [ प्रद्युम्न]67, name पञ्चप्पिण [ प्रति+अर्पय ] 6, I of a person.

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28
Glossary .पज्जुवास [ परि+ऊप+आस ] | expiated. 3. to wait upon.
पडिगय [ प्रतिगत ] 3, reपज्जुवासण [ पर्युपासन ] 38, turned, waiting on righteous 'पडिच्छ [प्रति+ईष् ] 9, monks.
to accept, to agree. पञ्च [ पश्चन् ] 3, five.
'पडिणिक्खम [ प्रति+निस+ पञ्चग्गि [ पश्चाग्नि ] 39, five क्रम् ] 10, to go out. fires ( four fires on पडिपुण्ण [ परिपूर्ण ] 9, full. four sides and the sun पडिबन्ध [प्रतिबन्ध ] 49, above ).
obstruction. पञ्चम [पञ्चम] 44, fifth.
पडिरहं [ प्रतिरथम् ] 7, fa. पञ्चमुट्ठिय [ पश्चमुष्टिक ] 51,
cing the chariot, chaconsisting of five hand
riot to chariot (fight) fuls.
पडिरूवअ [ प्रतिरूपक ] 54, पञ्चविह [ पञ्चविध ] 36, of five kinds.
suitable.
पडिवत्ति [ प्रत्तिपत्ति ] 24, पञ्जलिउड [ प्राञ्जलिपुट ] 6,
treatment. with folded (cavity of) पडिवाले [प्रति+पालय] 27, hands.
to wait for. पड [ पत ] 13, to fall. पडिविसज्जिय [प्रतिविसर्जित पडागा [पताका] 7, a flag.
8, sent away.
पडिविसजे [प्रति। वि+सर्जय] पडिअ [पतित] 55, fallen.
22, to send away. , पडिकप्प [प्रति+कल्पय् ]
.पडिसुण प्रतिxश्रु] 14, to 26, to keep ready.
listen. पडिकुविअ [प्रतिकूजित ] 54, 'पडिसेह [प्रति+सिध् ] 25, promised.
to iusult, to eject (Abपडिकन्त [ प्रतिकात ] 32, solutive; पडिसेहित्ता.)

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29
Glossary पडिसेहिय [ प्रतिषिद्ध ] 26, । पत्तिय [पत्रित] 39, posse. ejected.
ssing leaves. पढम [प्रथम] 4, first.
पत्तिय [ प्रति+ई ] 49, to पढिय [पठित] 48, study. trust. पणयालीस [पञ्चचत्वारिशंत् ] पत्तयं [ प्रत्येकम् ] 25, each 70, forty-five.
one. पणावे [प्र+नामय] 24, to पत्थाण [ प्रस्थान ] 40,start. offer.
ing on a journey. पणुवीस [ पञ्चविंशति ] 35, पत्थिय[प्रार्थिक] 17,a seeker. twenty five.
पन्तिया [ पंक्ति (का) ] 57, पण्डुइयमुही [ पाण्डुकित मुखी
row. पाण्डुरितमुखी ] 9, a lady पन्नत्त [प्रज्ञप्त] 3, indicated, with a pale face.
narrated. पण्णत्ति [प्रज्ञप्ति] 37, name पनवणा [ प्रज्ञापना] 50, aof the fifth Anga of ttempt at convincing. the Jain canon, other- पब्भार [प्राग्भार] 8, a heap, wise known as व्याख्या- a mass, प्रज्ञप्ति and भगवती.
पमणिभ [प्रभणित] 47, पण्हय [ प्र+स्लु ] 47, to talked. flow, to ooze.
पभावई प्रभावती] 8, name पत्त [ प्राप्त ] 27, proper, of the queen of king opportune.
बल, mentioned in भगवती पत्त [पत्र] 40, leaf..
11. 11. पत्तामोडं [ पत्रामोटम् ] ( प. कृपयाय [प्र+जन् ] 47, to त्रामोटम् ] ( पत्राणि आमोटय ) ___bear a child. . 30, having plucked पयाय [प्रजात.] 14, delithe leaves.
___vered, given birth to.

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-
30
Glossary पयाहिण [प्रदक्षिण] 51, go- . परिणय -[परिणत ] 54, ing round an object __matured attained matu. keeping it at the right rity. hand side.
परिणामिया [परिणामिकी] 10, . परक्कम [प्र+कम् ] 55, to
attained by maturity. walk. परधरपर गृह] 73,a stran
'परिणामे [ परि + नामय् ]
18, to ger's house.
meditate, to
think. परम [परम ] 4, great,
परितन्त [परितान्त] 13, very greatly. परसु [परशु] 7, an axe.
much tired. परंगणअ [प्र+अङ्गनक] 55,
.. परिभाए [परि+भाजय् ] 9, moving, crawling.
to share. पराजिण [परा+जि] 5, 'परिभुञ्ज [परि+भुज् ] 9, to be defeated.
to wear, to enjoy. परामुस [परा+मृश्] 7, 'परियाय[पर्याय] 31, practo handle, to take. tice, observance.
परिकहे [परि+कथयू ] 49, 'परियाण [परि+शा or to preach.
प्रति+ज्ञा]9, to take notice, परिकिण्ण परिकीर्ण] 58, to acknowledge. surrounded.
परियार [परिचार] 48, परिक्खित्त [परिक्षिप्त ] 6,
retinue. encircled.
परियाल परिवार] retinue. परिग्गाहेय [परिगृहीत] 9.
परिवज्जिअ [परिवर्जित] 18, formed.
destitute of, devoid of. परिणम [परि+नम् ] 18, to digest, to assimi
परिवह परि+वह ] 13, late.
to carry.

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31
fices.
Glossary परिसडिय [परिशातित] 39, .'पसर [प्रस] 40, to
ripe, fallen, decayed. move. परिसा[परिषद् ] 3, assemb- पसास [प्र+शास्] 67, to ly of people.
move. परिहायमाण [परहीयमाण] 38, पसुबन्ध [ पशुबन्ध ] 39, a lessening.
class of animal sacriपिलव [प्रलिप्] 55, to
पसूअ [प्रसूत] 39, born. talk irrelavently.
पह [पथिन् ] 19. a road, पलिओवम [पस्योपम] 36,
पहरण [प्रहरण] 28, weapon, a period of time.
arms. पिवड [प्र+पत् ] 42, to
पाअ [पाद] 52, foot. fall.
पाउब्भूय [प्रादुर्भूत] 7, पवर [प्रवर] 6, good, ex
appeared. cellent.
पाउस [प्रादोष ] 69, rainy पवाल [प्रवाल] 66, sprout.
season. पविणे प्रविनी] 9, to satisfy, to satiate.
पाओसिया [ प्रादोषिकी or ' पवअ [पर्वत] 66, a moun
प्रद्वेषिकी] 64, one who
finds impurities in every tain. पब्वइअ [प्रव्रजित] 31, one
object; one who diswho has renouuced the
likes every object. world.
पाओवग [पादपोपगत] 32, पव्वदय [प्रव्रजित] 43, an . a posture like that of ascetic.
a tree (पाप) of mediपन्वत [पर्वत] 43, a hill. tation without any पसन्ना [प्रसन्ना] 9, a kind movement. of spirituous drink, | पार [पातय् ] 13, to

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32
Glossary
make fall, to eject, to | पारण [पारण] 40, breathrow.
king the fast. पाडण [पातन] 13, destro.
पारिट्ठावणा [प्रतिस्थापना] 47, ying.
___disbursemeut, disposal. पाडिएक [ प्रत्येक ] 53, ex. पायवण [प्रवचण] 49, doc. clusively one's own. trine, faith. /पाडे [पात ] 40, to पास [दृश, पश्य ] 5, to stir, to fell.
see. पाण [पान] 40, drink. पास [पार्श्व] 35, name of पाणअ [प्राणत] 33, name the twenty-third तीर्थकर. of the tenth heaven
पासत्था [पार्श्वस्था] ( ज्ञानादीनां of Jains.
पार्श्व तिष्ठितीति पार्श्वस्था,) 53, पाणिय [पानीय] 55, water.
devoid of knowledge. पामोक्ख [प्रमुख, 62, chief,
पासवण [प्रक्षवण] 47, principal.
urine. पायग्गहण [पादग्रहण] 17,
पासाअ[प्रासाद] 12,a palace. seizing the feet.
पाले [दृश] 14, to see. पायाच्छित्त [प्रायश्चित] 25,
पि अपि] 4, also. expiation,
पिइसोभ [पितृशोक] 18, grief पायत्तिय [पादातिक]28,a foot
for the father soldier.
पिउ [पित] 40, parent, पायरास [प्रातराश] 22, breakfast.
ancestor. पायव [पादप] 3, a tree. पिच्छअ [ पिच्छ (क), ] 15, पायवन्द [पादवन्दक] 17,one
feather. who salutes the feet. पिट्ठ [पृष्ठ] 52, back. पायवीढ [पादपीठ] 24,a foot : पिण्डवाउ [पिण्डपातj 73, stool.
alms.

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Glossary
33 पित्तिय [पैत्तिक] 51, due to पुण्णभद्द [पूर्णभद्र] 4, name bile,
of a Jain temple; 59, पिय [प्रिय] 29, dear.
name of a विमान or पियदसण [प्रियदर्शन] 66, celestial palace;-59, fine to look at.
name of a householder. पिया [प्रिया] 62, name of पुत्त पुत्र] 4, a son.
the wife of संदुसण, पुष्क [पुष्प] 9, flower. पिव [इव] 28, like.
पुण्फचूला [पुष्पचूडा] 64, पिवासा [पपासा] 52, de- a class of Jain nung sire, longing.
पुप्फबूलिया [पुष्पचूलिका] 4, पोहगपाअ [पीठकपाद] 55, name of the fourth (a child) which attem.
_chapter of निरयावली, and
of the eleventh pts to stand and walk
Tk of with the help of a
the Jain cannon. wooden frame (पीठक)
पुष्फाराम (पुष्प+आराम] 39, पांगुळगाडा)
a grove of flowering -पुक्ख [प्र+उक्ष् ] 40, to trees. sprinkle.
पुफिय [पुष्पित] 39, flowerपुच्छ प्रच्छ ] 5. to ask. पुट्ठ [पृष्ट] 19, back
पुफिया [पुष्पिका] 6, name पुड [पुट] 14, cavity ( of of the tenth Suk, of the hands etc.)
Jain canon and of the पुढवि [पृथ्वी] 3, earth, third chapter of the ground.
निरयावली. पुण्ण [पुण्य] 18, merit. पुरत्थाभिमुह [पुरस्तात् अभिमुख पुण्ण [पूर्ण] 34, nanme of 10, facing towards east. & person; name of the I पुरन्थिम [पौरस्त्य] 40, eastfifth chapter of पुप्फिया. ern.
ing.
3

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34
Glassary पुरिस [ पुरुष ] 7, man, man- फल [फल] 9, fruit. servant.
फलअ [फलक] 28, a shield. पुरिसादाणीय [ पुरुषादानीय ] फलह [फलक] 73, a wood35, worthy of being en board: respected by man (an फलिय [फलित] 39, laden epithet of पार्श्वनाथः).
with fruit. पुव्व [पूर्व] 44. former, of फासुय [प्राशुक] 52, comfort bygone days.
able, warın. पुव्वड [पूत्कृत] ? 55, soiled, Vफुस स्पृश] 57, to dirty.
touch, to overcome. पुव्वभव [पूर्व+भव] 35, pre- बज्झ [बध्धातो:कर्मणि ] 57, vious birth.
__to be bound. पुवाणुपुब्बी [पूर्व+आनुपूर्वी। 3, बत्तीसं [द्वात्रिंशत् ]54, thirty
in due course or order. two. पूइय [पूजित] 39, honoured. बत्तीसह द्वात्रिंशत् ] 59, पूय [पूय] 15, puss. ___ thirty-two. पूया [पूजा] 40, worship. यत्थिकम्म [यस्तियन् ] 57,
पेसे [प्रेषय ] 20, to send, enima. to dispatch.
बत्थिपुडग [षस्तिपुट] (क) 12, पोत्तिय [पोत्रक] 39, an as
bladder. cetic carrying a पोत्र बम्मयारी [ब्रह्मचारिन् ] 31, gariment.
celibate, student. पोसहसाला [उपवसथशाला] 71, बम्मलोअ [ब्रह्मलोक] 83, name a place for observing of the fifth heaven of fasts.
the Jains. दिए-अपि [इस्वात्स्वारात्परे एव, ] | बल [बल] 16, army; 34, 69, also.
| name ot a person; name

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Glossary
35 of the ninth chapter of बिइय [द्वितीय] 43, second. पुल्फिया.
बिलवासि [बिलवासिन् ] 39, बलदेव [बलदेव] 67, name one who lives in a hole of a person.
or pit. बलवग [ बलवत् ?]66,strong. बिल्ल [बिल्व] 38, a kind of बलि (बलि] 40, offering. _tree. बलिकम्म [ बलि कर्मन् ] 6, बीय [बीज] 39, seed.
worship of deities. बुज्झ [बुध् ] (धातु) 29, to बहु [बहु] 6, many much. attain sacred knowledge बहुपुतिया बहुपुत्रिन] 34, बुद्धि [घुद्धि] 61, name of name of a lady; name a goddess; name of the of the fourth chapter fifth chapter of पुप्फचूलिया. of पुटिफया; 46, name of बोद्धव्व [बौद्धव्य] 4, to be a goddess
known; to be underबहुस्सुय [बहुश्रुत] 48, learn- stood. ed, well-versed in बोल-? [शवे देशी] 28, sacred books
noise. पायालीस [द्वा चत्वारिंशत् ] 72, बोहि [बोधि] 73, knowforty-two.
ledge. धारवई [द्वारावती] 66, name भक्खि [भक्षिन् ] (at the of a city.
end of a word,) 39, बोरसाह [द्वादशाह] 15,twefth eating, living on.. day
भगवन्त [भगवत् ] 3, reveबालभाव [बालभाव ] 51, red. (Gen. 4012311;Instr. chil.Inood.
भगवया). बाहा [बाहु] 39, arm. भग्ग [भग्न] 55, wretched. बाहिरिय [बाह्य] 6, outside. | भज्जा [भार्या] 5, wife.

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36
Glossary भज्जिअ भर्जित] 9, roasted. | भारह भारत] 4, name of a भण्ड भाण्ड] 18, valuabies; ___country in the जम्बूद्वीप, ---39, utensils.
भासा [भाषा] 36, speech, भत्त [भक्त] 30, food, meal. भिउडि [भ्रकुटि] 24, eyeमद्द [भद] 30, name of the
brow. son of भद्रा, wife of महा.
भिक्खा [भिक्षा] 41, alms. काल; name of the third भिक्खायरिया [भिक्षाचर्या 48, chapter of कप्पवडिशिया; begging food.
-47, name of a house- भीम [भीम) 28, terrific. holder.
भुक्ख [बुभुक्षित] 9, (भोजनामन्ते- [भवन्शद्वस्य सर्वनाम्नःसंबो- करणतो बुभुक्षितेवेति टिप्पणम् ), धनकव वनम; आचार्यादीनामाम
hungry. न्त्रणे एव प्रजुज्यते। भदन्त, भुत्तभोई [भुकभोगिन् ] 50,
भद्दन्त इत्यस्य संक्षेप इत्यन्ये] 3, one who has enjoyed sir, revered sir, sire. pleasures. 'भर [भ] 40, to ill.
भूमि [भूमि] 39, ground. भरह [भरत] 67, name of
भूया [भूना] 62, name of
___ the daughter of सुदंसण, a country of the जम्बूद्वीप.
मेय [भेद] 8, dissention in भवण [भवन] 9, a house.
the enemy's camp. भाइणेज्ज [भागिनेय] 55, मेरी [भेरी] 69, drum. sister's son.
मेसज्ज [ भैषज्य] 118, mediभाणियव [माणितव्य ] 6, cine.
worthy to be repeated. भोग [भोग] 41, enjoyment भायण [भाजन] 12, pot, of things. plate.
मइल [मलिन] 55, soiled. माया [भ्रातृ ] 19, brother. | मग्ग [मार्गय् ] 55, to beg.

Page #386

मङ्गलग [ मङ्गलक ] 68, auspicious thing.
Glossary
an
मङ्गल [ माङ्गल्य ] 16, blissful, auspicious.
मज्जण [मज्जन ] 40, diving. मज्जनघर [ मज्जनगृह ] 26. bath-room.
मजणय [ मज्ज न क ] 19, bathing.
मज्झिम [ मध्यम ] 48, middle.
मण [ मनस् ]5, mind, heart. मणाम [ मनोरम ? ] ( मनःप्रिय इत्यर्थः), 10, attractive. मणिदत्त [ मणि दत्त ] 69, name of a यक्ष.
मणिवइया [मणि मती ] 59, name of a city.
मणुन [ मनोज्ञ ] 10, pleasing to the heart.
मणुय [ मनुज ] 5, man, footsoldier.
मणोरम [ मनोरम ] 70, name of a celestial place.. मत्त [ अमत्र ] 18, pot. मत्थअ [ मस्तक ] 9, head.
37
√ मन [ मन ] 5, to think (Pres. मन्ने ).
मन्त [ मन्त्र ] 48, charm, मममूलाग [मन्यूलक ] 18, on
my account.
मम्म [ मर्मन् ] 16, a weak point, vital part.
47,
मम्मण
[ मन्मण ] muttering indistinctly. मयन्धि [ मृ त कृ त्य ] 18, funeral rites.
मयणसाला [ म द न सा रा ] ( सारिका ) 66, a kind of bird.
मयूर [ मयूर ] 66, peacock. मलिब [मलित ] 9, crushed. मल्ल [ माल्य ] 9, a flower garland.
मलई [ मल्लकी ] 27 name of a क्षत्रिय tribe. महइ [ महती ] f. of महत्, 6, great.
महग्गह [ महाग्रह 1 37, the great_pl+net.
महग्घ [ महार्घ ] 6, precious. महत्तरंग [ महत र क] 6, elderly person.

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38
महब्बल [ महाबल ] 60, name of a prince.
Glossary
महया [ महत् महता ] ( Instr. ) 5, great.
महाकण्ह [ भहाकृष्णा ] name of सेणिय's son by his wife भहाकहा. महाकाल [महाकाल] 4, name of सेणिय's son by his wife महाकालि.
महाण [ महानदी ] 19, a great river.
महाधणू [ महाधनुष् ] 66, name of वलदेव's son; name of the ninth chapter of वह्निदसा. महापउम [महापद्म] 30, name of the son of महापउमा, wife of सुकाल; name of the second chapter of कप्पवर्डिसिया.
महापउमा [ महापद्मा ] 32, name of the wife of सुकाल.
HETTE (78190) 19, a high road.
महाफल [ महाफल ] 5, of great merit, of great value.
महाबल [ महाबल ] 57, the name of the son of king बल, mentioned in भगवती, 5. 5.
महामेह [महामेघ] 58, a big cloud.
महाराया [महाराज 40 the great king. महालिया [ महच्छद्वार्थे देशी ] 7, great. महाविदेह [ महाविदेह ] 27, name of a region. महावीर ( महावीर ] 3, the last of the Jain तीर्थकर; 72, a great hero. महासुक्क [महारक्र] 33. name of the seventh heaven.
महासुमिण [ महास्वप्न ] 10, a great dream. महासेणकण्ह [महासेणकृष्ण] 4, name of सेणिय's son by his wife महासेणकहा.
महिय [मथित] 7, routed. महिला [ मिथिला ] 60, of a city.
name

Page #388

Glossary
39 माहिन्दज्झअ [महेन्द्रध्वज] 55, माया [ मातृ] 30, mother. a lofty banner.
मारे [मार ] 17; ti) kill महु मिथु] 10, sweet माला [माल!] 9, a garland.
महे [ मन्थय् ] 32, to मास मास] 9, a month, churn.
मास [माष] 37 a kind of मंगतिअ ? [ हस्तगाशित इति ___corn; a kind of weight, टिप्पणम् ] 25, fastened to मासिअ [मासिकी] 31, list. the hand.
ing for a month मंस [मांस] 9, flesh. माहण ब्राह्मण] 37 a Brah. माआणि मातलि १] 66, name
___niin. of वलदेव's son; name of
माहणकुल [ ब्राह्मणकुल ] 64, the second chapter of
a Brahmin family. पढ़िदशा.
माहिन्द्र [माहेन्द्र] 33, name
of the fourib heaven माउलिङ्ग [मातुलुङ्ग] name of
of Jains. a tree.
मिच्छत्त [ मि थ्या त्व ] 38, माणसिअ [ मानसिक ] 18,
__wrong view. mental.
मित्त [मित्र] 39, a friend. माणिभद्द [माणिभद्र ] 6,
मिय [मित] 10, measured. name of a god; name of
मिय [ मृग] 66 a deer. his throne; name of a householder; 34 name
मियलुद्धय [मृगलुब्धक] 39
an ascetic who lives on of a person; name of the sixth chapter
deers' flesh.
of पुष्फिया.
मिसिमिसेमाण (दीप्यमान इत्यर्थे माणुस्सग [ मानुष्यक ] 58, देशी ] 7 burning with belonging to human anger. world; earthly.
मिहुण[मिथुन] 66, couple.

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40
Glossary मुण्ड [मुण्ड] 41, a shave- र? [राष्ट्र ] 16, kingdom. ling.
रहकूड [राष्ट्रकूट] 5+, name मुहुत्त [मुहुर्त 7, a moment. ___of a person. मुहुत्तन्तर [ मुहुर्तान्तर ] 1,
रणभूमि[रणभूमि] 28, battleshort interval of time.
field. मूल [मूल] 39, root, base. मेत्ता [मात्रा] 54, pleasures,
रत्त [रक्त] 17, attached. objeet of pleasure.
रम्म [रम्य] 38, beautiful. °मेराग [ मर्यादक ] 67,
रय [रञ्ज] 62, to paint. having for its boundary रयण [रत्न] 23, a gem. (fronm (मरा-मर्यादा). रवरव] 25, sound. V मेलाय [ मेलयू] 56, to
रसदेवी रसदेवी] 61, name mix tugether, to join
of a goddess; name together.
of the ninth chapter मेह [मेघ]15, proper name
of पुप्फचूलिवा. of a person mentioned
रह [रथ] 5. chariot. in नायाधम्मकहाभो. मेहवण्ण [ मेघवर्ण ] 69,
रहस्सियअ [ रहस्थिक ? ] 64, name of a pleasure- confident, trustworthy. garden.
रहमुसल [स्थमुसल] 5, name य [च (स्वरात्परे एव)] 4,and, of the battle between Wयाण [ज्ञा] 9, to know. कूणिय and चेङग. रए [ रचय ] 40, to
रहस्सीकर [ रहस्यीकृ] 10, arrange.
to keep secret. रज [राज्य] 8, kingdom. रज्जधुरा [राज्यधुरा] 9, the
राई [राजन् ] 67, royal responsibility of the
kinsman, kingdom.
रामकण्ह रामकृष्ण] 4, name

Page #390

___41
Glossary of afora's son by his tast [aa] 66, name of wife रामकहा.
a mountain. राय [राजन् ]4, (Nom. राया ! रेवई (रेवती] 67, name of Gen. रनो, Instr. रना | बलदेव's wife. king.
_ 'रोए [रोचय] 49, to like. रायगिह [राजगृह] 3, name रोयमाण [रुदत् ]18 crying. of a city.
रोयातङ्क [ रोग+आतङ्ग ] 61, रायाभिसेय [गजाभिषेक] 15, ailment and diseases. crowning as king.
रोव [रुद् ] 53, to weep. रिउन्वेय [ऋग्वेद] 37. Rig. .रोवावे [ रोपय् ] 38, to veda.
plant. रिद्ध [ऋद्ध] 3, prosperous.
रोहीडअ [ रोहीतक ] 69, रिसी [ऋषि] 40, a sage. . name of a city. रुक्ख [वृक्ष] 65, a tree. लच्छी [लक्ष्मी] 61, name रुक्खमूलिय [ वृक्षमूलिक ] 39, of a goddess; name of dwelling at the root of
the sixth enapter of a tree.
पुप्फचूलिया. रुप्पिणी [ रुक्मिणी } 67, लजिय [लजित] 14, put to name of the chief queen
shame. of कृष्ण.
लद्धट्ट [ लब्धार्थ ] 5, one रुहिर [रुधिर] 12. blood.
who got things or learnt
the matter. रूव [रूप] 54, beauty.
लद्धावलद्ध [लब्ध + अपलब्ध . रूस [रुष ] 55, to be
73, good gain of alms angry.
and no gain of alms. रेरिज्ज[रा राज्य] (intensive लन्तअ [लान्तक] 33, name of राज 38, to shine of the sixth heaven of excessively.
the Jains.

Page #391

beauty.
42
Glossary लभ [लम् ] 16, to get, to | one who wears a bark find.
garment. लया [लता) 66, a creeper. वग्ग [वर्ग] 4, section of a लावण्ण [लावण्य ] 54,
___book.
वग्गू [ वल्गु] (अथवा बाक्शद्वार्थे लुद्धग [ लुब्ध (क)] 47,
देशी) 10 sweet words. greedy.
वज्जमाण [वाद्यमान] 31, beलेच्छई [लिच्छवि] 26, name
ing played upon. of a faz clan.
वञ्झा [वन्ध्या 47, sterile. लेस्सा लेश्या] 3, taint of |
| वड [ घट ] 44, bunyan bouy.
_tree. लेह लेख] 24, a letter.
Vवढे [ वर्धय् ] 40, to लोइय [लौकिक] 18, wordly
erect, to construct.. लोय [ लोच ] 5, plucking
वष्ण अ [वर्णक] 51, descrip
tion. out the hair,
वण्णग [वर्णक] 51, colours. Vलोवे [ लोपय ] 23, to
वण्हिदसा [ वृष्णिदशा ] 4, ignore, to violate,
name of the twelfth लोह [लोह] 40 iron, made
उपाङ्ग of the Jain cannon, of iron,
and of the fifth chapter बासाह[ वैशाख] (from विशिख.
of निरयावली. arrow) 7, of the arrow
वत्थ [वस्त्र] 9, clothes. वइस्सदेव[ वैश्वदेव] 1, a kind
Vवध्दावे [ वर्धापय् ] 22, to of household sacrifices
greet to congratulate. for all gods (विश्वे देवाः)
Vवन्द वन्द ]6, to salute. बकल [वल्कल] 41, bark of वम [वम् ] 55, to vomit tree.
वमण [ वमन ] 48, vomit. वकवासि [ वल्कवासिन् ] 37, I ting.

Page #392

ing.
Glossary वय [ वद ] 3, to speak वसन्त [वसन्त] 61, spring. (Past: वयासी).
वसहि [वसति] halt, stay. वय [व्रत] 38, vow such वह (वध] 66, name of as ब्रह्मचर्य.
बदेलव's son; name of वय [ वचसू ] 8, face, the third chapter of mouth.
वण्हिदसा: वयण [वचन] saying, words, वाइय [वाति०] 41, due to वयण [ वदन ] 8, face वात. mouth.
वागरग [व्याकरण] 5, explaवर [वर] good, nice look- nation, question.
वागल [वाल्कल] 39, made वरदत्त [ वरदत्त] 61, name of bark.
of a disciple of अरिष्टनेमि. वाधाअ [व्याघात] 15, परिसारत्त [वर्षारात्र] 61, ad- __obstruction.
vanced rainy season. वाणपत्थ [वानप्रस्य] 39, an वरुण [वरुण] 41, lord of ascetic dwelling in the waters.
forest. वली [वली] 9, a fold on वाणारसी [वाराणसी] 37, the body.
name of town. वल्ली वल्ली] 96, a creeper. वाम [वाम] 24, left. ववरोविअ [वि+अब+रोपित] 6, वायु [वायु] 39 air. deprived of.
वार ? [com. हस्तन्यु] 61, ववरोवे [वि+अव+रोपयू ] 7, group. to deprive (one) of, वालई [गृहीतभाण्ड इति टीकायाम् ] (governs Ablative). 39, one who carries वसण [वसम] 55, cloth- pots. ing.
वालुया [वालका] 40, sand.

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44
Glossary घास [वर्ष] 4, country. विणी [वि+नी] 9, to वासघर [वासगृह] 8, dwell- ___satiate(Pass.base विणिज्ज) ing house.
वित्थिण्ण [ विस्तीर्ण ] 35, वासुदेव [वासुदेव] 66, son
__broad. of वसुदेव.
विदेह [विदेह] 35, name of वाहण [वाहन] 16, cavalry. a country. वाहिणी [ वाहिनी ] 50, विद्धंस [वि+ध्वंस् ] 13, to carried by.
destroy. विइण्ण [वितीर्ण 22, given. विद्धंसे [वि+ध्वंसय 13, to विउल [विपुल! 3, plenty. destory.
विउव्व [वि+कृ] 40, to विद्धंसण [विध्वंसन] 13, desdevelop, to create ___truction. (by means of a divine 1विन्द [विद् ] 10, to get. power).
विन्द [वृन्द] 6, group. विउव्वणा [विकुर्वणा] 35, विनय [विज्ञक] 55, welldeveloping by means of educated. divine power.
विनवणा [विज्ञापना] 50, विचित्त [विचित्र] 44, varied request. विच्छिन्न [विच्छिन्न] 13, cut
-विनवे [वि+शपय् ] 20, off, removed.
to request. विज्जा [विद्या] 48, lore.
विप्पजढ [विप्रहीण] 17, de.
void of. विज्जाहर [विद्याधर] 66, a class of divine beings.
/विलाय [वि+पर+अय् ] 9,
to run away. विझगिरि [विन्ध्यगिरि) 54,
विप्पहय [ यि+प्र+हत ] 50, mountain Vindhya.
unfortunate. विड [वीडित] 14, ashmed.
विमेल [विभेल] 54, name विण [विनय] 6, modesty. | of a village.

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Glossary
45 विमण [विमनस्] 9, discon- विहार विहार] 58. movecerted.
_ment, journey. विमाण [विमान 34, palace.
वीइक्वन्त व्यतिक्रान्त] 54, वियर [विवर] 66, a hole.
passed. अविरल [वि+ली or लालय् ? ]
वीर [वीर] 7, warrior, 12, to scatter.
soldier.
वीरकण्ड [वीरकृष्ण] 4, name विरह [विरह] 16, deficiency,
of a सेणिय's son by his drawback.
wife वीरकृष्णा. विराहिय [विराद्ध] 36,offend
वीरङ्ग [वीराङ्गद] 69, name ed, violated.
of a prince. विरिञ्च [वि+रिच्] 16, वीरसेण [वीरसेन] 67, name to divide.
of a person. विरेयण [विरेचन] 48, a वेइ [वेदि] 40, sacrificial purge,
alter.
Vवेढ [वेष्ट्र] 12, to cover. -विलव [वि+ल' ] 55, to
वेणइया grieve.
[वैनयिकी ] 10,
acquired by विलिय [वीडित] 14, ash
training
(विनय). amed.
वेय [वेद] 38, sacred books विव [इव] 7, like.
of the Brahmins. विस [विष] 17, poison. वेयडू [वैताढय] 67, name विसम [विषम] 42, a diffi- of a mountain. cult place'.
वेयणा [वेदना] 14, pain, °विह [विध] (पदान्ते एव) | वेसमण [वैश्रवण] 47, lord 44. of the sort.
of wealth. विहर [वि+ह ] 3, to वेसाली [वैशाली] 26, name wander.
of a city.

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46
Glossary वेहल्ल [वेहल] 19, name of सज्जावे [ सज्जयू ] 28, one of the sons of सेणिय, | to prepare, to arrange. and brother of afora. सट्टि [षष्टि] 32, sixty. वेहास [विहायस्] 19, sky. | सड [शद्] 13, to fall. व [इव] (इस्वात्स्वरात्परे एव] सङ्कई ? [श्राद्धकिन् ] 39, one like,
who believes in the स [स्व] (Abl. साओ) efficacy of श्राद्ध. one's own.
सङ्का [श्रद्धा] 3, faith. सअ [शत] 3, hundred.
सणंकुमार सनत्कुमार] 33, सअस्वक] 8, one's own. सकथ? [तत्समयप्रसिद्ध उपक
name of the third रणविशेषः इति टिप्पणम् ] 40,
heaven of the Jains. an article for the use
सत्त [सत्व] 42, creature. of ascetics.
सतङ्ग [सप्ताङ्ग] 40, seven
articles. सक [शक] 58, lord Indra. सकार [सत्कार] 18, respect. सत्तधणु [सप्तधनुष ] 66, सगडवूह [ शकटव्यूह ] 28. name of बलदेव's son; arrangement of the name of the tenth chaparmy in the shape of a ter of वहिदसा. cart,
सत्तावन्ना [सप्तपञाशत् ] 27, सचित्तकम्म [सचित्रकर्मन् ] 31, fifty-seven. decorated with pictures. सत्तिवण्ण [सप्तपर्ण) 43, na.ne सच्च सत्य] 7, true.
of a tree. सच्छन्दमई (स्वच्छन्दमति] 53, सत्थवाही [सार्थवाही] 47, a self-willed
merchant's wife. सजीव [सज] (सह+ज्या) with लिइह [श्रद्धा ] 49, to its string strung,strung. I believe
ti
wife

Page #396

4T
Glossary सहाव [शद्वापयू ] 6, to 5, used to take the place call.
of सत् and सती in the सद्धि [सार्धम् ] 3, together
Sanskrit construction with.
and as such need not be सन्त [श्रान्त] 13 fatigued, rendered in English. सन्नवणा [ संज्ञापना ] 50, e. g. गत सन् गतेसति, गतस्य conviction.
सतः etc. सपक्खं [सपक्षम् ] 7, in /समादह [ सम+आ+धा ] front.
41 to place. सपडिदिसि [सप्रतिदिक्] 7, in
समायर [सम्+आ+चर] 49, the opposite direction, to practise. opposite.
समारम्भ [ समारम्भ ] 8,act, सपरिवार [ सपरिवार ] 6,
deed. with retinue.
समालभू [ सम्+आ+लम्भय ] सम [सम] 3,straight, even,
52, to besmear. well formed. समण [श्रमण] 3, an ascetic.
समासास [सम्+आ+श्वासय् ] समणी [ श्रमणा ] 49, a
10, to console, to comfamale ascetic.
fort. समणोवासि [ श्रमणोपासक ] | समिई [समिति] 18, collec6, a lay disciple of tion, conduct. श्रमण, it, महावीर.
समिद्ध [समृद्ध] 8, prosperसमणोवालया [ श्रमणोपासिका ] ous. 6, a feodle disciple.
समिय [समित] 48, regulatसमय [समय] 3, occasion, ed in. time.
समिहा [समिधू] 40, sacrifiसमाण [समान] (fem. समाणी) cial wood.

Page #397

48
Glossary समुक्खित्त [ समुरिक्षप्त ] 28, । name of बलदेव's son 3; lifted up, drawn up.
name of the twelfth समुदअ [समुदय] 18, collec- chapter of वहिदसा. tion.
सयं [स्वयम् ]17, personally, समुद्द [समुद्र] 28, sea. in person. समुद्दविजय [समुद्रविजय 67, सरणागअ [ शरणागत ] 77, name of a person.
one who seeks protec. समुप्पज [ सम्+उद्+पद ] tion. 5, to be produced, to
सरय [शर(क)] 40, arrowoccur ( Past tense: ----
point, churning handle. समुप्पजित्था)
सरय [गरद् ] 51, autumn. समुल्लालिय [ समुल्लालित ] 28,
सरिसवय [सर्षप or सदशवयस् ] quick in movements..
91, mustard seed; perसमुल्लावग [ समुल्लापक ] 4, son of the saine age. talking.
सरीर शरीर] 6, body. समूसिय [ समुच्छ्रित ] 35,
सवण :श्रवण] 10, hearing, high.
listening. समोसढ [ समवसृत ] 34,
सवह [शपथ] 14 swearing arrived.
सतीकरण [समन्तात्करण] 17, समोसरिअ [ समवसृत ] 5,
spreading around arrived.
सव्वङ्ग [ सर्व+अङ्ग ] 7, all सम्ब [साम्ब] 70, name of
__body, whole body. a person.
सव्वट्ठसिद्ध [सर्वार्थसिद्ध] 72, सम्मत्त [.सम्यक्त्व ] right name of a celestial faith.
palace. सयणिज्ज [शयनीय]12, bed. / सव्वन्थ [ सर्वत्र] 33, everyसयघणू [ शतधनुष् ] 66, | where.

Page #398

Glossary
सव्वोउय
[ सर्वर्तुक ]
of all seaso's. सस्तिरीय [s] 10, Ene,
beautiful.
66,
thousand.
सहस्त [सहस्र ] 5, सहस्सार [ सहस्रार ] 33, name of the eighth heaven.
सोयर [ सहोदर ]
19, brothers from the same mother ; born of the same womb.
संकप [ संकल्प ] 9, thought. संखधम [ संबध्मा] 39, one who blows the conch. संखित्त [संक्षिप्त ] 3, concentrated, contracted. संगइय [ सांगतिक ] 42 acquainted.
संगहणी [ संग्रहणी ] 20, work of that
a
name
giving lists of persons
contents etc.
संगाम [ संग्राम ] 5, battle. 'संगामे [ संग्रामय् ] 7, to fight a battle.
संगोवे [ सम् + गोपय ] 14, to tend, to take care of.
49
संघ [घ] 66, crowd, band. संघाडअ [ संघात ( क ) ] 48, group, ban 1. संवाद सम् + चायय ] ( शकधात्वर्थे) 13, to be able.
संचित [ सम्+स्था ] 9, ta remain, to stand.
"
संजम [ संयम ] 3, elf-restraint, vow.
संठाण [ संस्थान ] 3, figure, form of body.
eifser [efera] 3, formed, developed.
संथार (संस्तार ] 91, mat. संधिवाल [ संधिपांल ] 18, guard on the frontier. √ संधुक्के [सम्+घुक्षय्] 39, to enkindle.
/ संनाहे [ सम+नाइयू ] to prepare. संनिचिण्ण [ संनिचीर्ण ] 66, crowded with.
संनिवडिय [संनिपतित ] 7, fallen.
संभिवाइय [सांनिपातिक ] 31, due to वात, पित्त and कफ, the three humours of
the body.

Page #399

Glossary
50
संनिवेस [ संनिवेश ]54, village.
संपक्खालग [ संप्रक्षालक ] 39, one who washes
his
body.
attained.
संपत्त [ संप्राप्त ]3, संपत्ति [ संपत्ति) 10, fulfil
-
ment.
संपरिवुड [ संपरिवृत] 3, surrounded by. संपलग्ग [ सम् + प्र+लम ] 28, attacked.
संपुण्ण [ संपूर्ण ] 12, fulfilled. 'संपेह [ सम्+ प+ह् ] 5, to consider, to decide,
संभन्त [ संभ्रान्त ] 9, uneasy, confounded.
संभूयग [ संभूत ] (क), 47, born.
संभोग [ संभोग ] 8, enjoy
ment.
संमज्जग [ संभज्जक ] 36, bather.
संमज्जण [संमार्जन ] 40, cleansing.
संमाणिय [संमानित] 13, respected.
संमुच्छिय [संमूर्च्छित ] 51, attached,
संलेहणा [संलेखना ] 31, fasting. संवच्छर [ संवत्सर ] 54, a year.
संव [ संवर्त ] 28, time of the final destruction of the world.
/ संव [ सम् + वृधू ] 14, to grow.
/ संवठ्ठे [सम् + वर्धय् ] 14, to
nurse.
संसत्त [ संसक ] 53, ciated with.
asso
संसिय [संधित ] resorting to. साइम [ स्वादिम ] 39, savoury. सागर [ सागर] 32, a period of time consisting of कोडाकोंडि of पल्योपम. सागरोवम [सागरोपम] दशकोटाकोटिपल्योपम कालः ) 8, huge period of time. consisting of ten कोडाकोडी of परयोपम.
a
साड [ शतिय ] 13, to eject, to throw ( Inf. मात्तिए).

Page #400

81
Glossary साडण [शातन]13, dropping. साहट्ट [साहत्य] (Absolutive साम सामन् 18, peace,
of सम्+ह ), 24, having negotiation for peace.
contracted. सामण्ण [श्रामण्य ] 31, the state of an ascetic.
साहस्सी [ साहनी] 35, सामन्त [सामन्त] 3, neigh.
thousand. __bourhood.
साहे [साधय् ] 40, to सामाइय [ सामायिक ] 31,
prepare. name of the आचारागसूत्र सिक्खावय शिक्षापद] 44, of the Jaiu Canon
items of Jain faith to सामाणिय [सामानिक] 34, be learnt and prac tised. resident of the same सिज्ज्ञ [सिध् । 65, to place.
attain emancipation. सामी [स्वोमिन् ] 28, lord, master.
सिद्धत्थ सिद्धार्थ] 69, a clan सामुदाणिया [सामुदायिको] 6, of Jain monks. common to all people, सिम्मिय [श्लैष्मिक 51, due public
to *लेष्मन् cough. . सारख्न [सम्+रक्ष्] 14, to
सिरसावत्त [शिरस्+आवृत्त] 9, protect.
taken to the forehead, सारस [सारख] 66, a kind of aquatic bird.
placed on the forehead. सावत्थो [श्रावस्ति] 35, name .. सिरि [श्री] 17, fortune; of a city.
61, name of a godसाविय [शापित]14, cursed.
_dess; name of the first सासण [शासन] 28, order,
chapter of पुप्फचूलिया; command.
name of the throne of सासोसास [श्वास+उवास] 36, goddess सिरि. inhaling and exhaling. सिला [शिला] 3, stone.

Page #401

square.
सिंघाण [ सिंघाण ] phlegm.
52
सिलापट्टअ [ शिलापट्टक ] 3, a slab of stone. सिव [ शिव] 10, propitious; -34, name of a person: name of the eighth chapter of पुष्किया: - 42, name of a person mentioned in भगवती, ५, ५. सिहर [शिखर ] 66, peak. सिंघाsक [शुङ्गाटक] 19, a
48,
Glossary
सीभर [शिकर ] 19, spray. सीया [शिबिका ] 50, palan - qui
lion's roar.
सीहासण [ सिंहासन ]
throne.
efter [ff] 19, head. [श्री] सीसिणो [शिष्यिणी ] ( शिष्या ) 57, a female disciple.. सीह [ सिंह ] 8, a lion, सीहनाय [ सिंहनाद ] 28,
10,
√ सु[ धु ] 7, to hear (Absolutive atar)..
सुइ [च] 40, pure.
सुउमाल [ सुकुमार ] 47, delicate, fair.
सुकण्ह [सुकृष्ण] 4, name of सेणिय's son by his wife
सुकण्हा.
सुकाल [सुकाल ] 4, name of fort's son by his wife सुकाली.
3
सुक्क [शुष्क ] 9, withered (on account of the loss of blood).
सुक्क ( शुल्क ] 54, bride's money.
सुक्क [शुक्र ] 34, the planet Venus; name of the third chapter of पुफिया, सुगन्धगन्धिया [ मुगन्धगन्धिनी ] 55, scented with per fumes.
सुत्त [सुप्र ] 55, asleep. सुदंसण [सुदर्शन ] 62, name of a house-holder. सुपरट्ठ [सुप्रतिष्ठ] 36, name of a house-holder.
सुपरिनिट्ठिअ [ सुपरिनिष्ठित ] 37, well-versed. सुपव्वइय [सुप्रव्रजित] 45, good asceticism.

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53
Glossary मुबीभच्छ [ सुबीभत्स] 55, । सुलित्त [सुलिस] 55, wellvery disgusting.
____besmeared. सुभ [शुभ] 22, comfort
सुव्वया [सुव्रता] 48, name able.
of a group of Jain nuns. सुभद [सुभद्र] 30, name of the son of ghen, wife of
सुसंपरिहिय [सुसंपरिहित] 54,
well-covered. कण्ह; name of the fourth chapter of कप्पवर्हिसिया.
'सुस्सूस [शुश्रूष ] 6, to
wait upon. सुभद्दा [सुभद्रा] 47, name of the wife of भद.
सुहम्म [ सुधर्मन् ] 3, name सुमिण [स्वप्न] 8, dream.
of the fifth गणधर of सुमिणपाढग [स्वप्नपाठक] 8, महावीर. a person who studies सुहम्मा [सुधर्मा] 34, name the chapter or book on of an assembly hall. dreams (स्वप्नाध्याय).
सूणा [सूना] (अधस्थान ) 12, सुरप्पिय ! सुरप्रिय ] 66, slaughter house: , name of a यक्ष.
सूर [सूर्य] 15, the sun;सुरभि [सुरमि] 66, fragrant:
uc; name of the second सुरा [सुरा] 9, spirituous
chapter of पुप्किया. drink. सुरादेवी [सुरादेवी] 61, name
सरियाम [सूर्याभ] 35, name
ot a god mentioned in of a goddess; name of the eighth chapter of
रायपसेणियमुत्त. पुप्फचूलिया.
सूसर [सुस्वर] 35, of charmसुरिन्द्र [सुरेन्द्र] 35, lord of
ing sound. gods.
सेजो [शय्या] 40, bedding. सुरूव [सुरूप] 5, beautiful, सेही [श्रेष्ठिन् ] 35, a mer. good-looking.
chant.

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54
Glossary सेणकण्ह [सेनकृष्ण] 4, name | सोलस [ षोडशन् ] 35, sixof सेणिय's son by his | ___teen. wife सेणकण्हा.
सोल्ल [चल्य]9,(flash) baked सेणिय [श्रेणिक] 4, name on an iron pike. of a king father of | सोहम्म [खौधर्म] 32, name कूणिय
of the first heaven of सेय श्वेत] 68, white.
Jains. सेयण [सेचनक] 19, name | सोहम्मीस [ सौधर्मेश ] 72, of an elephant.
lord of slaaf heaven. सेय [श्रयस्] 21, good, Vहण [ हन् ] 55, to strike. better.
हत्थ हस्त] 17, hand. सेवाल [शैवाळ] 39, moss. हत्थितावस [हस्तितापस] 39, सेस शेष] 35,rest, remain- a class of ascetics who ing.
kill an elephant and live सोअ [शोक] 7, grief. on its flesh. सोणिय [शोणित] 19, blood. हद [इद् ] 55, to case सोण्डा [शुण्डा] 19, trunk of
__oneself. the elephant.
हम्म [हन्धातोः कर्मणि] 55,सोम [सोम] 40, the moon.
_to be struck. सोम [सोम्य] 60, pleasant.
हय [हत] 7, killed;-56, सोमो [सोमा] 54, name of
unfortunate. a lady.
हय [य] 28, horse.
हरियग [हरित] (क) 38, सोमाल [सुकुमार] 5,delicate fair.
green colour. सोमिल [सोमिल] 37, name हरिस [हर्ष] 16, joy. of a person.
हिलजले ? 52, to rock. सोय [शुच् ] 18, to be- हवं [ क्षिप्रम् ? इहैव ? ] 7, wail,
straight, quickly.

Page #404

Glossary
इस [] 55, to smile.
ża [ia] 66, swan.
[ER] 19, necklace. हियय [हृदय ] 6, heart. faft [] 11, modesty. feft[] 61, name of a goddess; name of the second chapter of पुप्फ. चूलीयां.
हीले [ हेलय ] 52, to despise. √gur [ ] 40, to sacrifice.
55
हुम्बउट्ठ ? 38, ( कुन्दिकाश्चमः एक कमण्डलुधारी इति टीकायाम् ) a class of ascetics. [] 3, to be (Past. green).
[] 38, sacrifised. हेमन्त [हेमन्त ] 61, season
of winter.
हेमाभ [ हेमाभ ] 8, name of of a hell.
होत्तिय [ होत्रिक ] 39, the offerer of
sacrifice.

Page #405

By
AN UNIQUE OPPORTUNITY FOR ARDHA
MAGADHI STUDENTS. Grammar is the first important difficulty of an
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1-4-0 IV Nirayāyaliyo
3-0-0

Page #406
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